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In der sogenannten Jesaja-Apokalypse (Jes 24–27) ist mehrfach von einer namenlosen Stadt die Rede. Deren Verknüpfung mit Moab konnte bisher noch nicht zufriedenstellend geklärt werden. Erich Bosshard-Nepustil versteht diese Stadt als ein Resultat innerbiblischer Textauslegung: Sie ist Weltstadt, in der verschiedene Städte kumuliert sind, und Gegengrösse zu Jerusalem. Neu berücksichtigt er zum einen konsequent den literarischen Kontext der Abraham-Erzählungen und der Urgeschichte; dabei erweist sich Sodom als Prototyp für die Weltstadt und als Missing Link zwischen ihr und Moab. Zum anderen führt er die Bedeutung der Vernichtung der Stadt im kosmischen Endgericht auf die Verurteilung der hellenistischen Polis-Kultur durch die Verfasserschaft von Jesaja 24–27 zurück.

Karin Finsterbusch untersucht die Aussagen des Deuteronomiums zu religiösem Lehren und Lernen. Versammelt vor Mose in Moab bekommt Israel vor dem Einzug in das Land nach der deuteronomischen Fiktion ein neues'Profil': Mose lehrt Israel nach JHWHs Weisung - dies ist die Geburtsstunde Israels als religiöser Lehr- und Lerngemeinschaft. Als solche soll das Volk nach JHWHs Willen fortan leben, nur als solche kann es überleben. Überleben hat wesentlich mit Bewahrung von Identität zu tun. Genau dies garantieren die vieldimensionalen deuteronomischen Vorschriften zu religiösem Lehren und Lernen: Sie überlassen weder die Kenntnis der eigenen fundierenden Geschichte noch die Kenntnis der zu haltenden Gebote noch die religiöse Haltung, aus der heraus die Gebote zu befolgen sind (JHWH-Furcht), dem Zufall. Leben die Israelitinnen und Israeliten als Lehr- und Lerngemeinschaft im Sinn des Deuteronomiums, werden sie niemals vergessen, woher sie kommen, wer sie sind und wer sie morgen sein werden. Zur Konturierung dieser deuteronomischen Konzeption zieht die Autorin ausgewählte biblische Schriften (Jesaja, Jeremia und Proverbienbuch) heran, in denen sich wichtige Aussagen zum Thema religiöses Lehren und Lernen finden.

Der Sammelband behandelt Formen und Strategien von Herrschaftslegitimation, die in eisenzeitlichen Königtümern der Levante sowie in Mesopotamien und Ägypten ausgeprägt wurden. Anhand von ikonographischen, textlichen und archäologischen Zeugnissen werden die Grundmuster herausgearbeitet, mit denen in diesen Reichen königliche Herrschaft legitimiert wurde. Besondere Aufmerksamkeit gilt den kulturellen Wechselwirkungen, die zwischen den Regionen bestanden, sowie den Eigenheiten der einzelnen Königtümer. Schwerpunkte liegen auf Babylon und Assur, den phönizischen Königtümern, Kinalua/Tell Tayinat, den Inschriften von Bukān, Tell Fekheriye und Sfīre, den Bildwerken von Balu'a, Yarih-'ezer und Askalon, den Königtümern Israel, Juda und Moab, ägyptischen Einflüssen auf die levantinischen Reiche sowie der Königsmotivik im Hohenlied.

Felipe A. Masotti demonstrates how the closely related phenomena of literary reuse of prophecies and time-space representation are employed in Daniel 10-12 to describe the ultimate end. Adopting Bakhtin's chronotope concept, Masotti shows how prophetic texts from Numbers, Isaiah, Jeremiah, Ezekiel, and Habakkuk are strategically reused to build a narratological architecture emphasizing the eschatological expectancy of an impending divine intervention. This volume illustrates how Daniel 10-12 creates a tension between conservatism and innovation regarding older eschatological expectations. Consequently, it unveils how the chronotopical architecture of Daniel 10-12 grounds a theology of God's sovereignty over classical prophetic time, and how the merging of eschatological horizons between its apocalyptic discourse and the reused prophecies is intentionally achieved through textual saturation.

Welche Gedanken trieben den Evangelisten Lukas an, einen Jesus-Bericht zu verfassen? In welcher Lage befand sich Paulus, als er seine Briefe schrieb? Wem erzählte Jeremia erstmals von seinen Visionen? Dieses Buch beschreibt die Menschen, die Bibeltexte verfasst haben, betrachtet ihre Zeit, ihre Erlebnisse, ihr Umfeld. In anschaulichen Szenen ist dargestellt, in welchen historischen Kontexten biblische Texte entstanden sind: beginnend bei den Anfängen der Verschriftlichung von religiösen Worten durch ein kleines Volk aus der bergigen Region Palästinas, das seinen Gott Jahwe als Nationalgottheit verehrte, über die Entwicklung hin zu der Überzeugung, dass dieser Jahwe der einzig existente Gott sei, bis zur Verbreitung des Glaubens im gesamten Römischen Imperium, dass der Sohn dieses Gottes als Messias erschienen sei. [How the Word became Scripture. History of the Creation of the Bible] Which motive pushed Luke the Evangelist on to write an account of Jesus? What situation was Paul the Apostle in when he wrote his letters? To whom told Jeremiah the Prophet his revelations first? This book describes those people who composed Bible texts. It observes on their time, their experiences, their company. Vivid scenes are used to illustrate the historical contexts from which biblical texts originated: starting from the beginnings of textualization of religious words by a small community of people living in the mountaineous region of Palestine, who worshiped their God Jahwe as National Divinity, continuing with the development towards the conviction that this God is the only God existing, up to the spreading of the believe that the son of this God has appeared as messiah all over the Roman Empire.

This book examines the threat posed by climate change to the low-lying islands of Tuvalu through a lens of what it means to be a neighbour. Those who live on Tuvalu are among the most vulnerable in the world to threats of rising sea levels and global climate change. Their carbon emissions are miniscule and they are ‘weak actors'in terms of the geopolitics of climate change. The task in Tuvalu is to take seriously the prospect of the submergence of islands and the potential for cultural extinction. This prospect raises a network of interconnected questions to do with the rights of climate displaced persons and sovereignty over lands lost to climate change. In this volume, the author draws upon Indigenous knowledge, the ethics of climate justice, insights from climate science and familiarity with discourses surrounding the Anthropocene to explore the implications of the parable of the Good Samaritan. The rhetoric of the question ‘am I not your tuakoi (neighbour)?'inserts a theological and moral dimension into the complex politics of climate change. The book will be of particular interest to scholars of theology, ethics, ecology and environment, as well as those working in Pacific studies, development studies, and politics.

The authors of this volume celebrate the contributions of David P. Wright to the fields of biblical studies and ancient Near Eastern studies. They place particular focus on topics of ritual and law, the major concerns of Wright's scholarship. The studies included deal with various texts and issues in the Hebrew Bible, Mesopotamian texts and material culture, Hittite cultic ritual, and comparative mythology.

How did Origen, one of the major Patristic thinkers, construct his philosophical theology? What are his main innovations in metaphysics, protology, Trinitarian Theology and Christology? How did he view the relation between philosophy and theology? This is a collection of over twenty essays, mostly from world-leading journals and books from outstanding publishers, besides two new ones, from Professor Ilaria L.E. Ramelli's life-long, and always continuing, research on Origen. This coherent set　of studies is grouped around Origen's metaphysics, protology, Trinitarian theology and Christology, and the relation between theology and philosophy, with reception aspects. The essays address Origen's towering figure in Patristic philosophy, Christian Platonism, and the Platonic tradition, facets of his reception of Platonism, reflections concerning the Christianization of Hellenism (vs. the Hellenization of Christianity) and the relation between philosophy and theology and between ‘pagan'and Christian Platonism; Origen's philosophical theology and connections to Platonism; the question of Origen's conversion and his lexicon of　epistrophē; a comparison between the imperial Platonist Atticus'and Origen's theories on the soul of God the Creator; Alexander of Aphrodisias as a source of Origen's philosophy and the birth of the eternity formula in reference to the Son; the problem of Origen's'subordinationism', which must be nuanced; Origen's major contribution to Trinitarian theology in the notion of hypostasis and its foundation in Scripture and philosophy; the reciprocal indwelling of the Father in the Son and its implications against Origen's'subordinationism'; Origen's influence on Augustine as paradoxical and a Christological case study; the divine as inaccessible object of knowledge in ancient and Patristic Platonism; the reception of Origen's ideas in the West; the notion of divine power in Origen: sources and aftermath; Platonist exemplarism in Origen and Plotinus; Paul's notion of nous in Origen and Evagrius; the reception of Origen in Ps.Dionysius, and Origen's heritage in the concept of matter in the Dialogue of Adamantius. The volume is rounded off by theoretical reflections on philosophy of religion and philosophical theology. This book is very relevant to the study of Origen, the foundations of Christian thought, and ancient and late antique philosophy, theology and culture.

With churches experiencing a decline in numbers and resources and the idea of evangelism contested, Andrew Root contextualizes evangelism in our late modern times and reimagines what the call to outreach means in today's world.

There are many books about theological exegesis; there are far fewer books of theological exegesis. This volume on the historical books is the second in a six-volume work of theological exegesis which will span select passages from the whole of the Christian Bible. The aim is to read Scripture according to its theological shape as a witness to the living claim of God upon church and world made known in Jesus Christ. The book, and the series, is intended for teachers, pastors, students, and readers attentive to the theological and spiritual dimensions of the biblical witness in all its brilliance and mystery.

This book is for anyone who has an interest in the theology of the Reformation, irrespective of one's prior training in the field. Undergraduate students and laypersons will find it particularly helpful because it does not require any previous acquaintance with Reformation doctrines. All those who want to become minimally acquainted with Reformation thought would therefore find it useful to read or perhaps only browse because the chapters can be approached individually, which means that they can read in any order. Those who want to delve a little deeper into Reformation issues have a selection of over four hundred sources in the bibliography that can be consulted for further reference.

Esta obra oferece um caminho mais acessível e prazeroso para compreender os textos bíblicos. Em vez de enfrentar a árdua subida de uma montanha, imagine-se em um confortável passeio, apreciando a paisagem sem se cansar. Este livro funciona como um guia prático, destacando o essencial e apontando detalhes importantes que passam muitas vezes despercebidos. Dividida em seis grandes temas, a obra organiza o conteúdo de forma didática, tornando o estudo do Antigo Testamento mais leve e envolvente. O autor combina um estilo agradável e pedagógico com uma abordagem científica, proporcionando ao leitor uma visão completa e atualizada das pesquisas sobre o tema. Ideal para estudantes de Teologia, padres e leigos interessados, esta obra é um recurso valioso para todos que desejam aprofundar seu conhecimento sobre o Antigo Testamento.

»Mit der Bibel durch das Jahr« ist das Standardwerk der praktischen ökumenischen Bibelauslegung für das Leben als Christin und Christ in der heutigen Zeit. Die Auslegungen mit kurzen Gebeten für jeden Tag folgen dem ökumenischen Bibelleseplan und sind verfasst von evangelischen, katholischen, freikirchlichen und orthodoxen Autorinnen und Autoren. Zusätzliche Einführungen erklären anschaulich Aufbau, Anliegen und geschichtlichen Hintergrund der biblischen Bücher. Eine zuverlässige Begleitung für jeden Tag des Jahres.

Die Bibel ist politisch relevant, weil sie den Glauben an Gott mit der Arbeit für eine gerechte Weltordnung verbindet. Das Neue Testament bringt einen doppelten Innovationsschub. Die Verkündigung des Reiches Gottes führt nicht zum Aufbau eines Gottesstaates, sondern einer Kirche, die sich vom Staat unterscheidet; der Aufbruch zur Völkermission führt nicht zu einer Sekte, sondern einer Weltreligion, die ethische Verantwortung in verschiedenen politischen Systemen übernehmen muss. Die Studie bestimmt das Jesuswort, dem Kaiser zu geben, was des Kaisers, und Gott zu geben, was Gottes ist, als Konstruktionspunkt politischer Ethik. Sie ordnet die neutestamentlichen Stimmen vor dem Hintergrund jüdischer Theologie ein. Sie rekonstruiert die kulturellen und sozialen Kontexte politischer Theologie in der Antike. Vor allem bestimmt sie konzeptionell und thematisch die kritische Orientierungsleistung des Neuen Testaments in den aktuellen Diskursen politischer Ethik über Krieg und Frieden, Ökonomie und Ökologie.

Rache ist faszinierend und verstörend zugleich – obwohl von einer Sphäre archaischer Anmutung belastet, fesseln Racheerzählungen Menschen seit Jahrtausenden. Die darin erkennbare Ambivalenz zeigt sich auch im Alten Testament, wo Racheakte einerseits zugunsten der göttlichen Prärogative limitiert werden, andererseits aber auch von brutalem Rachehandeln erzählt wird. Benedikt Bauernschmitt unternimmt es, den entsprechenden Begrifflichkeiten mithilfe eines multiperspektivischen Ansatzes auf die Spur zu kommen. In einem Dreischritt aus philologischem, motivgeschichtlichem und narratologischem Methodenrepertoire klärt der Autor, was überhaupt unter'Rache'und'Vergeltung'im Alten Testament verstanden werden kann und in welchen Erscheinungsformen sie auftreten. Die Analyse des breit gestreuten Textbefundes zeigt, dass hier der ethische und theologische Umgang mit einem anthropologischen Basisphänomen aus unterschiedlichen Perspektiven ventiliert wird.

Peter Riede untersucht erstmals die Vielleicht-Aussagen des Alten Testaments in ihrem jeweiligen Gesamtkontext. Dabei fällt auf, dass sich diese Aussagen auf zwei große Verwendungszusammenhänge beziehen, einerseits auf das Handeln und Hoffen Gottes, andererseits auf zwischenmenschliche Handlungen und Hoffnungen, wobei auch hier oft ein hintergründiges (Mit-)Wirken Gottes zu verzeichnen ist, mit dem er die Menschen auf ihrem Lebensweg begleitet. Vielleicht-Aussagen sind oft auf die Wende einer notvollen Situation bezogen und somit zukunftsorientiert, bieten sie doch einen Ermöglichungsraum, der je und je mit konkretem Inhalt gefüllt werden kann. Das Vielleicht ist dabei ein Zwischenstadium auf dem Hoffnungsweg, an dessen Ende, so die Hoffnung der Menschen, sich die notvolle Ausgangssituation gewandelt hat. In entscheidender Weise prägen Vielleicht-Aussagen das alttestamentliche Gottesbild, stoßen in ihnen doch Unverfügbarkeit und Wandelbarkeit Gottes aufeinander.

The structural approach facilitates exposure of the elements of eschatological teaching characteristic of 2 Peter's author with its correct or incorrect interpretation. Narratives drawn from Jewish tradition aim to show two attitudes towards the announcement of destruction: a positive attitude, signifying salvation, and a negative attitude, signifying annihilation. This pattern is transferred to the attitude towards prophetic and apostolic eschatological teaching. Part 1 of the commentary (2 Pet 1–2) focuses on the misinterpretation of this teaching by false teachers and their followers. Their eschatological scepticism is ridiculed and their grim fate described. As the starting point for this description and Peter's whole line of argumentation 2 Pet 2:3b is taken – the thesis is that God's inaction is only apparent, while judgment and punishment are inevitable, although only God knows when they will be executed. Part 2 of the commentary (2 Pet 3) focuses on the proper interpretation of this teaching and on laying out the principles of the letter author's hermeneutics. This hermeneutic construes texts from Jewish tradition as foreshadowing and typologies of eschatological events. In explaining the principles of his hermeneutic, the letter's author drew on the creation story, which Jewish apocalypticism read inversely, to mark that the eschatological hermeneutics is rooted in tradition. The starting point of Peter's line of argumentation was taken to be 2 Pet 3:5.7 with its thesis of God's creative and destructive word and God's sovereign will regarding the preservation of creation and the appointment of the time of judgement. This thesis explains the apparent lack of divine action, which was also a major concern in Part 1 of the commentary (2 Pet 1–2).

'Soll das so stimmen?'Dieses preisgekrönte Buch begibt sich auf die Suche nach einem Konzept von sachlicher Richtigkeit im Alten Testament und der historischen Literatur des Alten Orients. Dort, wie auch in der griechischen Geschichtsschreibung stößt man auf Metatexte, die der direkten Kommunikation der antiken Verfasser mit der Leserschaft dienen. Es stellt sich heraus, dass die Idee empirischer Nachvollziehbarkeit schon in den frühesten Texten Mesopotamiens und Ägyptens zu greifen ist und sich zwar unterschiedlich entfaltet, aber von dort über das Alte Testament bis hin zu Herodot sprachlich und konzeptionell gleich bleibt. Der terminologische und gedankliche Hintergrund von Wahrheit und Bewahrheitung ist das antike Rechtswesen, das die Parameter für einen Diskurs über richtig und falsch liefert, die von der Antike bis heute im Wesentlichen die gleichen geblieben sind.

As humans, we all express our grief differently. Acknowledging this truth, Dr. James Harrichand examines Old Testament accounts of grief and mourning alongside the experiences of marginalized Guyanese and Vietnamese immigrant communities in Canada. He explores both biblical and pastoral theology through an anthropological lens, bridging the horizons of Scripture and culture in a hermeneutically and pastorally sensitive manner. Dr. Harrichand's focus on prosaic prayers in the Old Testament fills a significant gap in the scholarship, but this book is also significant for its immense practicality, sensitizing readers to grief's varied expressions and equipping culturally intelligent pastoral caregivers. He presents five compassionate intercultural care practices for coping with grief, grounding each in the living hope of the redemptive work of Jesus Christ, the one who bore our griefs and carries our sorrows.

Wie zeigt sich im Deuteronomium kollektiver Unglauben und wie kann er geschichtstheologisch gedeutet werden? Gibt es dabei Parallelen zu Psalm 78 und Psalm 106? Wie sieht die Fest­theorie aus dem Blickwinkel von Frauen und denjenigen aus, die den Zehnten aufbringen müssen? Die anlässlich des 80. Geburtstags von Georg Braulik und des 60. von Hans Ulrich Steymans entstandenen Beiträge zum Buch Deuteronomium dokumentieren und analysieren neue Forschungsergebnisse und entfalten weiterführende Thesen: unter anderem zum Altargesetz als Ort der Gottesbegegnung wie am Sinai, zum poetischen Sprachstil in priesterlichen Texten, zur Geschichtstheologie des Deuteronomiums im Vergleich mit den Psalmen 78 und 106 und zur Wirkungsgeschichte in den Levitikushomilien des Origenes. Mit Beiträgen von Georg Braulik, Hanneke Friedl, Philippe Guillaume, Agnethe Siquans und Hans Ulrich Steymans.

This volume by the late Bernd J. Diebner presents an anthology of studies previously published only in German from 1971 to 2020 on a wide range of topics in biblical studies.The 18 essays in this collection offer profound insight into the works of German scholarship which have strongly influenced biblical studies and related research in the 20th century. Being an important, but lesser recognized ‘member'of the Copenhagen school, Diebner voiced serious criticism of contemporary biblical scholarship which is discussed in the first seven chapters. The remaining chapters offer challenging new perspectives on well-known themes, narratives, and compositions related to history, ideology, and archaeology, on the one hand, and text and canon, on the other, as alternatives to traditional historical–critical approaches.Now published in English for the first time, this volume makes these essays available to Anglophone students and scholars of biblical and ancient Near Eastern studies.

Desiree Zecha überprüft die weit verbreitete These, die hinter dem Begriff des sogenannten'Waw consecutivum'im klassischen Althebräisch steht, und nimmt damit einen zentralen Aspekt der althebräischen Grammatik in den Blick. Sie untersucht die Ursprünge verschiedener Erklärungsansätze seit dem späten Mittelalter und die Verbreitung der klassischen These der sogenannten'Konsekutivtempora', also der Verbindung der Verbform mit einer inhärenten'Folgebedeutung'. Auf der Basis der Analyse der Verbformen in den Büchern Genesis bis Könige wird gezeigt, dass Begriff und Inhalt der Rede von den'Konsekutivtempora'auf alten, mittlerweile überkommenen sprachhistorischen Annahmen beruhen und somit zu modifizieren sind. Diese Arbeit wurde mit dem Preis des Hebraistenverbands 2024 ausgezeichnet.

Psalmen spenden nicht nur Trost und Hoffnung, in ihnen wird auch oft und gerne gestritten – mit Gegnern und mit Gott. Nina Beerli untersucht die Konfliktmuster mithilfe von Analyseinstrumenten der sozialwissenschaftlichen Konfliktforschung. Welche Strategien zur Konfliktregelung werden eingesetzt, welche Konfliktverständnisse vertreten? So wird ein neuer Blick auf «schwierige» Aussagen in den Psalmen ermöglicht.

Was bedeutet das Wort'Gott'? Und: Ist'Gott'mehr als nur ein Wort, mehr als bloß eine literarische Erfindung? Auf dem neuesten Forschungsstand und in kompetenzorientierter Absicht werden jene Fragen behandelt, mit denen sich die Theologie Studierenden für ihre diversen Prüfungen auseinandersetzen müssen. Grundlagen sollen geschaffen, weiteres Fragen und Forschen provoziert werden. Es wird exemplarisch ausgewählt und möglichst verständlich formuliert. Immerhin geht es um Gott; und der ist, um es mit Hölderlin zu sagen,'nah und schwer zu fassen'. Dennoch: Es wird klar und unmissverständlich gesagt, was'Gott'in der christlichen Botschaft bedeutet. Gott ist Liebe (1 Joh 4,8.16); und Liebe ist mehr als ein Wort.

Taking inspiration from Jonathan Edwards, a widely-respected evangelical theologian traces the redeeming work of the Messiah in the Bible and in Church history up through the new heavens and new earth.

Questions concerning the composition and formation of biblical texts have dominated many of the current discussions in biblical studies, especially relating to the relationship between the Pentateuch and the (so-called) Deuteronomistic History, how these texts may have functioned as a corpus (or related corpora), and interconnections among these texts and those of Chronicles, Ezra, and Nehemiah. As appreciation has grown for the potential text production in Judah and Samaria during the Persian and Hellenistic periods, the discussion has expanded to incorporate explorations of the way that textual criticism - particularly as it relates to the relationships among the Samaritan Pentateuch, the Septuagint, Qumran corpus, and the Masoretic Text - and literary criticism intersect. In this volume, leading voices come together to tackle questions about the composition and formation of the Hebrew Bible and the future directions of such studies in honor of Gary N. Knoppers.

The T&T Clark Handbook of the Doctrine of Creation provides an expansive range of resources introducing the doctrine of creation as understood in Christian traditions. It offers an examination of: how the Bible and various Christian traditions have imagined creation; how the doctrine of creation informs and is informed by various dogmatic commitments; and how the doctrine of creation relates to a range of human concerns and activities. The Handbook represents a celebration of, fascination with, bewilderment at, lament about, and hope for all that is, and serves as a scholarly, innovative, and constructive reference for those interested in attending to what Christian belief has to contribute to thinking about and living with the mysterious existence named'creation'.

Healing the sick, bringing freedom from evil spirits, proclaiming the good news of the kingdom of God--these instructions are the core of what Jesus commanded the Twelve and seventy to do as he sent them out on mission. Missiology--the study of mission--explores how the good news of the kingdom of God and of Jesus is communicated across cultures. Many involved in mission have found that this communication requires more than words; it also entails visible demonstrations of God's power to heal, set people free from spiritual oppression, and challenge unbiblical adherence to harmful animistic and folk practices. This book by renowned missiologist Charles H. Kraft explores what missiology informed by and infused with Jesus-centered spiritual power looks like. It is packed with insights based on a lifetime of practical experience, field research, and biblical reflection. In Missiology with Power, Kraft addresses topics such as spiritual power and authority, ways cultures see invisible spiritual realities, and how Jesus can be followed in culturally relevant ways that also challenge and change unbiblical traditional beliefs in magic, divination, cursing, worship of spirits, and other related practices. Exceedingly practical and challenging, this short work, Kraft's final book, does not disappoint.

How does today's context of radical pluralism affect Christian theology? Can Christian theologians be claimed by more than one religious tradition? What makes constructive interreligious dialogue possible? The authors of this volume explore the challenges and opportunities of religious diversity and religious non-affiliation for Christian faith. By exploring the ways in which engagement of other traditions changes them, these theologians offer hopeful reflections for the church's dialogical future.

Neil J. Morrison seeks to clarify the nature and purpose of the theme of divine retribution in Chronicles. He contends that retribution represents a malleable motif which serves the ideological purpose of fostering religious commitment and bolstering the status of the Second Temple. Nevertheless, the outworking of retribution in the narrative has been constrained by other ideological commitments and the exigencies of the contemporary world. For example, the divine provision of the temple and God's irrevocable commitment to Israel often overshadow retribution. Similarly, the uncertainties of the late-Persian or early-Hellenistic setting necessitated a more flexible approach to retribution, underscoring the importance of human activity rather than waiting upon divine intervention. This theory explains how retribution serves a didactic purpose without representing a systematic theological dogma.

Martin Leuenberger zeichnet in diesem Band eine Grundüberzeugung der Hebräischen Bibel nach: Dass Jhwh, der Gott der Bibel, in Zion und Jerusalem auf außergewöhnliche Weise anwesend ist. Als Königsgott thront er auf dem Berg Zion, in seinem heiligen Tempel oder in der Stadt Jerusalem. Gottes Gegenwart verleiht dieser Raumsphäre eine besondere Dignität, die sich in zahlreichen Einzelvorstellungen niederschlägt und ihren vielleicht markantesten Ausdruck in der Personifizierung zur'Stadtfrau Zion'findet. Der Autor rekonstruiert die faszinierende Geschichte dieser Zionstheologien im alten Israel ausführlich und entfaltet sie in ihren theologischen Dimensionen. Nach einer Einführung werden zunächst die grundlegenden Ausbildungen von Zionstheologien in der Staatszeit behandelt. Neben archäologischen Befunden, ikonographischen Darstellungen und Inschriften sind hierfür vorab Traditionen des Psalters und des Jesajabuches aufschlussreich. Sie preisen die heilvolle Präsenz Gottes hymnisch, üben aber unheilsprophetisch auch scharfe Kritik an einer nationalreligiösen Instrumentalisierung. Mit dem Eintritt der Exilskatastrophe geraten klassisch affirmative Zionstheologien in eine fundamentale Krise, die tiefgreifende Umbrüche und Transformationen auslöst. Namentlich späte Texte im Psalter und im Jesajabuch dokumentieren diese theologische Bewältigungsarbeit eindrücklich, die neben der prominenten Vorstellung der personifizierten Stadtfrau Zion auch eine zionszentrierte Weltbefriedung und eine friedvolle Völkereinbürgerung in Zion hervorbringt. Theologische Anschlussüberlegungen versuchen abschließend, die vielfältigen Nachwirkungen und Potentiale, aber auch Herausforderungen und Schwierigkeiten biblischer Zionstheologien bis in unsere Gegenwart auszuloten.

How can I know God exists? Are there different gods? What does God mean to me in everyday life? Throughout his 40-year ministry, James Cantelon has fielded questions like these about the nature of God and the relationship between God and believers and nonbelievers alike. They are deep and good questions, and to help people understand God he felt compelled to write a book that discusses theology in a step-by-step and accessible way. Here is theology as you have seldom seen it - warm, informal, even humorous - but always respectful and above all true to Holy Scripture. In Theology for Non-Theologians, Cantelon concentrates on God and his word; the nature, existence, and works of God, and God's revelation of himself in the Bible. James Cantelon has accomplished the near-impossible, making theology engaging, understandable, and important in everyday matters.

O momento histórico em que vivem os catequistas, com seus valores e contravalores, desafios e mudanças, exige deles preparo, qualificação e atualização. Nesta sociedade complexa e pluralista, a formação catequética de catequistas, de evangelizadores é prioridade. É preciso que os catequistas recebam a formação baseada na realidade/contexto da sociedade atual. A missão do catequista exige alicerces formativos firmes: suficiente conhecimento da Palavra de Deus; conhecimento dos elementos básicos que formam o núcleo da fé cristã; familiaridade com as ciências humanas (pedagogia); conhecimento das referências doutrinais e de orientação; conhecimento suficiente da pluralidade cultural e religiosa; conhecimento das mudanças que ocorrem na sociedade; conhecimento da realidade local; e conhecimento dos fundamentos teológicos pastorais.

At the heart of process-relational theology in the tradition of Alfred North Whitehead (1861-1947) and Charles Hartshorne (1897-2000) is the rejection of coercive omnipotence and the embrace of divine persuasion as the patient and uncontrolling means by which God works with a truly self-creative world. According to Whitehead, Plato's conviction that God is a persuasive agency and not a coercive agency constitutes'one of the greatest intellectual discoveries in the history of religion.'According to Hartshorne, omnipotence is a'theological mistake.'What is behind these claims? Why do process-relational philosophers and theologians reject divine omnipotence? How have they justified a commitment to divine persuasion, and what kind of theoretical and practical implications are involved? Featuring contributions from key process-relational thinkers, this book situates a shift'from force to persuasion'across multiple thresholds of discourse, from philosophy and theology to spirituality and politics to pluralism, axiology, and apocalypse. It aims to reawaken attention to the operations of divine persuasion as ever-loving and inherently noncoercive, but always at risk in an open and relational universe.

This overview of the theme of weakness in the Bible offers readers practical encouragement and hope as they learn to view their frailties as part of God's plan and purpose for their lives. Our culture deifies strength—and sadly, the church does too. Who has the most successful ministry, the largest congregation, or the godliest family? Our misplaced faith in human strength is a false hope with no basis in Scripture. But a closer look throughout the Bible reveals the central role human frailty plays in the redemption story. From Genesis to Revelation, God's power is made perfect when people are at their weakest. Far from an undesirable defect, God designed our weakness to draw us closer to himself. As you learn to accept the good gift of weakness, you will experience true strength—the kind that only comes from a loving and infinitely powerful God.

Die Erzählung von der'Bindung Isaaks'zählt zu den anstößigsten Texten des Alten Testaments: Wie kann Gott den einzigen Sohn fordern und wie Abraham darauf eingehen? Jonathan Rodrian nimmt eine detaillierte, narratologisch fundierte Neulesung des von hoher Erzählkunst geprägten Textes vor. Trotz des kargen Erzählstils zeigen sich Spuren, dass Gott retten wird und Abraham genau darauf hofft. Über Stichwortbezüge und narratologische Gemeinsamkeiten kommt sodann zunächst der nähere, dann der weitere Kontext in den Blick: Der Großteil der Abrahamerzählungen und deren Aussagen über Gott ist in der Erzählung mitzudenken. Für den Textbereich Gen 20-22 erschließt sich daher am ehesten eine nachpriesterliche Einschreibung als zusammenhängender Block, der als Ziel der mit Gen 12,1ff beginnenden Abrahamerzählungen das Vertrauen herausstellt: Auf Gottes Verheißung lässt sich auch dann noch vertrauen, wenn er selbst sie zu falsifizieren scheint.

This volume collects thirteen essays by David M. Carr which join the study of the formation of the Pentateuch with research on other topics, from material history to animal studies. It begins with a detailed history of the last half-century of scholarship on the formation of the Pentateuch along with more general essays on the rationale for such study and on other methodological issues in Pentateuchal research. Two subsequent sections collect essays on intertextuality and on the material history of the five-scroll Pentateuchal collection. The volume concludes with essays linking such research with other areas, e.g. the question of the'author'in literary studies and questions about relations between humans and other animals in animal studies. Each chapter is prefaced with an introduction providing background on the context and problems addressed in the essay.

What is Matthean fulfillment (pl?r?sis)? According to a triplex via of fundamental continuity, radical discontinuity, and transcendence-completion, it is the process of Christification by which those in communion with Christ become agents of his theandric activity. In light of this paradigm, the divine'with-ness'which Christ brings his people is more profoundly appreciated. The fullness which God's covenant people enjoy via communion with Christ is nothing less than the very fullness of God: they participate in his life and love, power and providence, righteousness and perfection, virtue and glory, identity and mission. In this monograph, Andrew D. Dalton argues that pl?r?sis is an ongoing and ever deepening process of deification: in and through the King of kings, God has filled inaugurally, is filling perpetually, and will fill consummately his church-kingdom Israel with his own divine fullness.

Intertextuality is a valuable interpretive tool that provides a rich understanding of Isaiah in its complex relationship with the larger witness of the Hebrew Bible/Old Testament. With essays by leading and upcoming scholars, this volume moves sequentially through the tri-partite Hebrew canon to showcase the interconnections between Isaiah and books within the Torah, Prophets, and Writings. It becomes evident that Isaiah is like a?prism? that refracts strands of tradition in ways that neither supersede nor exhaust the riches of the prior tradition and that are neither superseded by nor exhausted by the subsequent uses of Isaiah. The Book of Isaiah employs these traditions for its own rhetorical purposes, offering a message that is both unique in comparison with and interrelated to the wider web of biblical, textual traditions. Isaiah is to be read as a book amid Israel?s Scriptures.

This book is a comparative theological investigation into the following question: how does one theologically understand the sincere-truth-seeking religious other who rejects one's truth claims not out of animosity or ignorance, but rather from a desire to worship God in spirit and in truth? Specifically, this book investigates the extent to which soteriologically exclusivist Muslims and Christians maintain their respective truth claims while maintaining a posture of vulnerability to the revisionary power of the religious other's claims. To answer these questions, this book examines comparative theology's missiological foundation through a dialogical study of neo-Calvinist and Reformist Sunni understandings of the epistemic status of the religious other. This book is a practice in comparative theology with the goal of rethinking neo-Calvinist theology of religions through Islamic thought to present a missiological comparative theology amenable to exclusivist theological positions within Christianity and Islam.

Introduction DENNIS R. EDWARDS Jeremiah 29 and Political Theology STEPHEN B. CHAPMAN Who Can Lead a Flock of Shepherds? Paul, the Pillars, and Political Challenges in Our Churches Today TIMOTHY MILINOVICH Response to Milinovich CHRISTY RANDAZZO Forgiveness as the Redoubling of God COLBY DICKINSON Response to Dickinson KAITLYN SCHIESS I Feel You: The Theo-Politics of Compassion and the Poor in Liberation Theology and Karl Barth JULES A. MARTINEZ OLIVIERI Response to Martinez ROSE LEE-NORMAN Some Texts and Our Politics VINCENT BACOTE Response to Bacote JONATHAN WILSON Love's Domain or White Christians'Dominion?: A Missiological Response to the American Culture Wars JANEL KRAGT BAKKER Response to Bakker CHRISTOPHER W. SKINNER What's in a Name? Ideology and Naming KAY HIGUERA SMITH Response to Smith BRET M. WIDMAN

Postconservative theology may be said to parallel with'postliberal theology'at its best. Orthodox, biblical, but open to new insights about how to interpret Scripture. But the new insights must be faithful as well as fresh. Postconservative theology is not the same as'progressive theology,'which tends to lean toward indeterminant faith expressions, whereas'postconservative'allows for particular faith commitments and expressions but understands that the constructive task of theology is never finished. Authors emphasize various interpretive theological lenses used for doing theology among various postconservative theologians, rather than emphasizing the philosophical background to hermeneutical theory present in other works, such as past influential thinkers (including Gadamer, Grondin, Ricoeur, Heidegger, etc.). This resource could also function as a companion to Evangelical Theological Method: Five Views (2018). This emphasis of the chapters will not be on the nuts and bolts of'how to'interpret, but rather on the theological impulses that govern various lenses (Bible, cultural context, etc.) for doing theology and the way Scripture functions with respect to the practice of interpretation.

Is there real help for the hurting people in our world? We think of the children in war, refugees adrift, patients without medicine, and those dying in droughts and floods. Lest we despair, Jesus announces that the Kingdom of God is near. This book defines the Kingdom anew and shows how it brings us hope even in the worst of circumstances. The Kingdom of God is bigger than we thought. When God was King there was liberation and enough to survive and thrive. Promises of the Kingdom's blessings kept hope alive through defeat and devastation. While forgiving, healing, feeding, raising the dead, and praising the enemy, Jesus announced the Kingdom was at hand even before he wept over the coming destruction of Jerusalem. As a political scientist, Robert Schmidt demonstrates the political importance of the Kingdom through the centuries. He also shows how Christ continues to work through churches, organizations, and governments to bring hope through what he calls'God's New World Society.'As a pastor he reaches out to those who have left the church. Might God still use them in Jesus'Kingdom work? With hope in their hearts there is a lot to be done.

The New Testament clearly teaches that Jesus was miraculously conceived by the Holy Spirit in the womb of a Jewish virgin named Mary. This doctrine is often dismissed by modern scholars, who, at best, see it is a misunderstood parable, and at worst see it as a fabrication on the part of the biblical evangelists. However, for orthodox Christians around the world, this doctrine is integrally linked to our understanding of God, his Word, and the incarnation of Jesus. In Conceived by the Holy Spirit: The Virgin Birth in Scripture and Theology, Rhyne Putman defends the authenticity and significance of the virgin birth of Christ through a meticulous examination of biblical texts and historical context. He addresses both traditional and contemporary objections to the doctrine of the virgin birth, providing robust answers rooted in Scripture and reason. The virgin birth transcends mere parable; it stands as a testament to the profound union of God and humanity. In this work, Rhyne Putman demonstrates not only the truth of the virgin birth, but also its necessity for orthodox theology and its implications for Christian life.

L'auteur de ce journal de voyage, Grigol Péradzé, 36 ans, est un prêtre moine et un savant polyglotte, un Géorgien parti de son pays avec la bénédiction du Patriarche Ambroise pour faire des études de théologie à l'heure où toutes les Académies de Russie sont fermées. Depuis quelques années, à l'invitation du métropolite Dionizy, il enseigne la patristique en Pologne, à la section — nouvellement fondée — de théologie orthodoxe de l'Université de Varsovie. Grigol Péradzé est parti à la recherche des traces de présence géorgienne en Terre Sainte. Grigol Péradzé est un homme attentif, généreux et chaleureux, dont la curiosité scientifique est sans cesse en éveil. Au gré de ses pérégrinations, il va rencontrer le patriarche de Jérusalem, des évêques, des catholiques franciscains, bénédictins, des anglicans, des nestoriens, des alaouites, de pieuses princesses éthiopiennes, l'ancien précepteur anglais du tsarévitch de Russie, des prêtres, des moines et des moniales, des diplomates et des bibliothécaires, des Juifs géorgiens et polonais, artisans, commerçants, des Arabes intellectuels formés dans les écoles catholiques et d'autres, ignorants, qui le prennent pour un Juif et lui lancent des pierres.Il a rédigé en polonais cette relation de voyage, publiée en partie dans différents périodiques à tirage confidentiel. Trois ans après son retour, le 1er septembre 1939, ce sera la guerre. Grigol Péradzé choisira de rester en Pologne pour ne pas abandonner ses amis. Arrêté en 1942, il sera emprisonné à Varsovie puis déporté à AuschwitzBirkenauoù il a pris sur lui la faute d'un autre et a fini, dans la chambre à gaz, le 6 décembre 1942.Pour son aide héroïque aux persécutés pendant la guerre, pour son attitude d'amour et de miséricorde, il a été canonisé en 1995 par l'Église orthodoxe de Géorgie et l'Église orthodoxe de Pologne.À PROPOS DE L'AUTEURGrigol Péradzé - Né en 1899 en Géorgie, fils de prêtre, quand le jeune Grigol termine le séminaire, toutes les académies de théologie de Russie sont fermées. Envoyé par le patriarche Ambroise en Occident, il conquiert un doctorat en Allemagne et acquiert une sérieuse compétence d'orientaliste chrétien ; il fonde la paroisse orthodoxe géorgienne de Paris, il enseigne la théologie orthodoxe à l'Université de Varsovie où il est très aimé et apprécié. Arrêté par les nazis, déporté à Birkenau, il y meurt le 6 décembre 1942. Canonisé en 1995.

Links to the Exodus and the Day of Atonement are found throughout the book of Genesis. These links are so pervasive that, though often overlooked, they are an integral part of the literary strategy of the author of Genesis. The goal of Through the Waters is to aid the reader in understanding the book of Genesis as the author intended, taking into account its literary and historical features. The goal is not only to understand each section of the book of Genesis on its own but also to understand how each section contributes to the book as a unified narrative. As each narrative section is explored and explained, the presence of the Exodus motif, or pattern, and what will be referred to as the Two-Goats motif will be highlighted. As these motifs are understood in the context of the text of Genesis, it will be seen how they contribute to the literary structure and to the tensions, expectations, and hope created by the book of Genesis.

Providing an accessible one-volume guide to Christian doctrine, this is a thorough re-write of the first edition. Since the original was published, many students and teachers of doctrine, in theological colleges and beyond, have been learning to take more seriously the global context of their work, and to recognise the difference made by facets of their identities and social locations like race, class, gender, and disability. In this edition, Mike Higton seeks to do justice to this learning, and invites readers to understand doctrine as an unfinished conversation between many different voices. Fully updated for clarity and yet retaining its role as a rigorous introduction to its subject, the book includes new ‘interruptions', which introduce voices that question the book's arguments and offer new directions for readers to pursue.

The centrality and significance of love for much of ancient Judaism and Christianity are clear. But if there is a broad, even if not universal, agreement on the importance of love, the singularity of the term'love'covers over a multitude of differences in how love is conceived and mapped onto the conceptual landscape of antiquity. In this volume, Crabbe and Lincicum assemble a set of essays that analyze the concept of love from the minor prophets to Methodius of Olympus, with a central focus on the texts that came to make up the New Testament.

Parce qu'il y a des empreintes de Jérémie dans les écrits de Paul et qu'elles sont régulièrement considérées avec scepticisme, j'ai choisi d'étudier l'usage rhétorique potentiel que fait l'Apôtre de ces éléments. Me concentrant sur des extraits significatifs des Lettres aux Corinthiens, j'ai analysé avec méthode différents types de relations intertextuelles, allant de la citation explicite (1Co 1,31) au simple écho (2Co 10,8 ; 13,10). D'où il ressort que Paul cherche moins à utiliser ces éléments jérémiens comme des preuves techniques (sauf en 1Co 1,31) ou à déployer une théologie de l'accomplissement des Écritures qu'à susciter une ambiance (ou un'monde', selon la terminologie phénoménologique), à l'appui de son propos. C'est un nouveau regard qui est posé sur le lien entre Paul et Jérémie, permettant aussi de clarifier certains passages de ses lettres dont la complexité est reconnue.