Search Results (44)

This article examines the life, theological career, exegetical development, and posthumous biographies of Johannes Oecolampadius as illustrative examples of the fact that the Swiss Reformation, with all its religious movements, was far from a uniform concept in terms of its origins, purposes, and methodologies. The article explains through Oecolampadius’s example an approach to reform that was ‘in progress’, traversing the nexuses of disparate methods and exegetical priorities. Oecolampadius’s experience occupied a position at the intersection between the authority of Patristics and the principle of sola scriptura, exemplifying a balance between the past and the present of Christian tradition. The path that led Oecolampadius to become a Protestant Reformer is characterised by a gradual transition, not abrupt, not radical. His example demonstrates the methodological and ideological diversity of the Reformation, which can be observed through the prism of a single life and its intellectual periods. His conversion offers insight into how these varied approaches shaped personal engagements with Scripture, and challenges the notion of an immediate or singular evangelical ‘calling’ or ‘conviction’. This article examines a specific phase within the broader and varied trajectory of the Swiss Reformation by analysing the transformation of Oecolampadius from a biblical scholar to a preacher, and eventually to a Reformer. This case study illustrates how disparate methodologies, whether rooted in humanism or Patristics, contributed to gradual and personal evolution, ultimately giving rise to distinctive individual stances on reform. This article presents a synthesis of three distinct perspectives on the question. The first part approaches the question through the lens of church history and intellectual history; the second one utilises the history of exegesis and New Testament scholarship; and the third draws upon the perspectives of Protestant historiography, from the standpoint of social history and the history of biographies in Early Modern times. Full article

Studies since 2005 have raised doubts about the Assyrian King List’s (AKL) intention and ability to measure absolute time. If telescoping of time occurred, it would be difficult to detect during periods when royal annals were scant. The best way to detect discontinuity in the AKL is by comparison with contemporary king lists, such as one constructed from 1–2 Kings regnal formulas. If the AKL conflates time, an assessment of the plausibility of historical scenarios resulting from different timeframes allows for discrimination between one timeline or another. Israel and Judah’s interlocking chronological systems make a comparison with the Neo-Assyrian timeline possible but contain 44 more years than the timeline implied by the AKL and Assyrian Eponym Canon. By narrowing the window of time within which a deficit in the Neo-Assyrian canons may have occurred, possible reasons for missing years in the consensus chronology present themselves. This investigation concludes that Assyria sought to maintain the legitimacy of the institution of kingship during a protracted period of unacceptable or anomalous authority. Concerns surrounding the continuity of kingship would have dictated the final form of the Assyrian King List/Assyrian Eponym Canon. Using Divided Kingdom regnal data, a revision of the historical timeline is proposed that aligns archaeological, radiocarbon, biblical, and Assyrian data. Full article

Affect theory, non-representational theory, and assemblage theory have been among the most impactful developments in the theoretical humanities in the wake of, and in reaction to, poststructuralism. These interlocking bodies of theory and critical practice call into question two concepts foundational for biblical hermeneutics, namely, interpretation and representation. In literary studies, the poststructuralist “death of the author” has been succeeded by a post-poststructuralist “death of the interpreter”. How might biblical exegesis be reimagined on the far side of this double demise? Non-representational theory, meanwhile, in tandem with affect theory, has dismantled traditional understandings of representation; this article argues that traditional biblical scholarship, epitomized by biblical commentary, is driven by a representation compulsion. Assemblage theory, for its part, more than any other body of thought, reveals the immense complexity of the act of reading, not least biblical reading—after which even explicit evocations of contemporary contexts in contextual biblical hermeneutics amount to skeletally thin descriptions. These and other related lines of inquiry impel the rethinking of academic biblical reading attempted in this article. Full article

In developing an Earth-bound homiletics, three homiletical movements are suggested: engaging Scripture, engaging global and local situatedness, and engaging the Indigenous worldview of “all my relations” by tapping into Indigenous knowledge. These three movements need not take place in any chronological order, nor should they be seen as a hierarchy. Rather, they are complementary and interconnected. The author, before articulating these movements, offers reasons for why the topic of the climate crisis is not preached on and then addresses the challenge of selecting biblical texts, delineating the strengths and weaknesses of using the lectionary readings versus a preacher’s individual choices. The article further addresses the danger of biblical literalists who deny global warming. Each homiletical movement will be elaborated using actual sermons as concrete examples of Earth-bound homiletics. Full article

In establishing the Christian faith on African soil, the first missionaries to Africa came along with the Bible. They were determined to share the word of God with the indigenous Africans. This was undertaken effectively; however, it came at a cost. In an attempt to produce translated versions of the Bible for the natives, they ended up producing translations, some of which did not reflect the thoughts of the indigenous people. This has called for an enterprise whereby these texts need to be retranslated and interpreted to reflect the thoughts of the indigenous people. Mother-tongue biblical hermeneutics in Ghana has been advantageous to this enterprise since it seeks to remedy the situation by examining the mother-tongue translations and making proposals for retranslations and interpretation. This has attracted some scholars to come up with a methodology and approaches that would be appropriate in this direction. This paper seeks to assess and evaluate the use of the mother-tongue interpretation, as well as its methodology and approaches in Ghana in the light of African biblical hermeneutics. Though this enterprise is recommendable to African exegetes, it is a special area of biblical studies in search of a standard methodological approach. The paper calls for much attention to how the mother-tongue interpretation could bring the meaning of the text closer to the culture of the Ghanaian reader—however, not at the expense of neglecting the cultural milieu of the original author in which the text was couched. Full article

This paper seeks to interpret the biblical metaphor of the hortus conclusus (closed garden) according to a Mariological projection, as presented iconographically in various Quattrocentro Annunciations. The author bases his interpretations on the exegesis developed by many Latin and Greek-Eastern Church Fathers and theologians, who considered this metaphorical expression of the Song of Songs to symbolize Mary’s virginal divine motherhood and perpetual virginity. Their textual interpretations of this doctrine helps elucidate the Mariological meaning in six Quattrocento paintings that include a more or less explicit “closed garden.” These six paintings present a closed garden as a visual metaphor illustrating the Mariological dogmas unveiled by the Church Fathers and theologians when explaining this biblical metaphor. Full article

Deuteronomy 23:3, says: “No … Moabite may enter the assembly of the Lord”. This verse is motivated by a discriminatory tendency embedded in the ontology of the Deuteronomist. Interestingly, Deuteronomy 23:3 was used by Ezra-Nehemiah to discriminate against the “Moabites” during the Second Temple. Such ontology is countered by the author of Ruth in the narrative of Ruth during the Second Temple. This demonstrates an ontological “war” within the Bible itself. The primary contestation lies in whether God is exclusive or inclusive. This development necessitates a hermeneutics of suspicion. In the course of history, the “theology” of Deuteronomy has been used to grossly violate the human dignity of many God-fearing African people and many other people of the South for colonial purposes. To exacerbate the situation, there were persistent attempts from some quarters to universalise such a discriminatory biblical perspective. This would feed into the centre–periphery arrangement, with the centre feeding the periphery with such hermeneutics. For this reason, African scholars are implored to be very vigilant against ardent pressures put on the biblical texts by ontological, epistemological, and contextual biases of interpretations. Accordingly, Andrew Mbuvi identifies African Biblical Hermeneutics perfectly when he says it seeks to undo “the very construct of the ‘centre-periphery’ binary by allowing the possibility of multiple centres”). Kenneth Ngwa, thus, rightly asserts that African Biblical Hermeneutics considers African epistemologies and conditions “to be invaluable and legitimate contexts and resources in biblical interpretation”), drinking from our own wells). In consequence, this paper intends to set a dialogue between Deuteronomy 23:3 and Ruth 4:18–22. This paper aims to examine the understanding of God behind these verses. This paper will then compare the two theologies with the African philosophical concept of God. Harnessing the African concept of Ubuntu, this paper will de-ideologise the two texts and thus will provide a recommendation concerning the two texts. Full article

There are numerous approaches and conclusions regarding church and state relations and how Christianity affects public policy. Yet the purpose of this study is to question some of the philosophical assumptions and biblical interpretations that Christians hold to which support the state as a morally legitimate authoritative institution in the first place. This article will argue that various presuppositions regarding the state’s moral legitimacy are untenable, if not self-refuting. The philosophical commitments of a form of Christian Conservatism exemplified by Norman L. Geisler will be analyzed and critiqued by the Christian Libertarian Anarchist school of thought, represented by Gerard Casey. Geisler’s views on first principles, God’s moral law, social contracts, consent, anarchy, the distinction between vices and crimes, preconditions for virtue, and the common good will be examined. Then, Geisler’s interpretation of classic biblical texts supporting the alleged moral legitimacy of the state will also be assessed. This article will contend that if one were to consistently apply some pertinent principles found in Geisler’s prolegomena to theology when reasoning from natural revelation and the relevant biblical data, one will find that the conclusions are more compatible with the political theology of Christian Libertarian Anarchism. Hence the one who questions how Christianity affects public policy should take into consideration the reasons to deny that divine revelation affirms the state as a morally legitimate authoritative institution. If this is the case, the question ought to be reframed to determine how Christianity affects public policy within a state that has no legitimate moral grounds for authority. Full article

Julian of Norwich’s performance within her longer Revelations of Divine Love involves layers of authorizing and devotional steps that frame it as a gift for her community. She presents herself not as an author, but as a revelator, in step with John’s acts of unveiling his visions and dialogue with the divine in the Biblical Revelations. Examining Julian’s act of presenting her visions in writing demonstrates how her daring yet insistently orthodox visions handle issues of spiritual authority and individual faith made urgent by the rise of Lollardy. My work with Julian’s Revelations is the foundation for a wider argument about the interchange between vernacular mysticism and public devotion through their use of affective piety and the performance of spiritual dialogue. In this article, I examine Julian of Norwich’s Revelation of Divine Love to determine how it works as contemplative drama. I also look at The Mirror of the Blessed Life of Christ and The Cloud of Unknowing to set up Julian’s performance of contemplative devotion and the potential pitfalls of a pious English readership. Julian’s revelations demonstrate where interior contemplation is transformed into collective acts of devotion. Full article

Social contract theory has long been at the center of political theory, and one of the inheritors of the social contract tradition, liberalism, reverberates through contemporary political life. And yet, an overlooked element of liberalism are the biblical origins of social contract theory. Specifically, how the early modern political theorists were reading Hebrew Bible, and the kinds of interpretive transformations of Hebrew Bible that take place on the pages of works like Thomas Hobbes’ Leviathan, John Locke’s Second Treatise, and more. Covenant is the centerpiece of this entanglement. When drawn from Hebrew Bible and read in the context of Jewish political thought, covenant has a very different meaning to that which social contract theories attribute it. This Jewish understanding of covenant concretizes a practice of politics that is constitutively dissenting and agonistic, in contrast to the command–obedience model typical of social contract theory. Furthermore, covenant loses its unique conceptual framework—thus its contribution to political thought—when it is secularized into a social contract. This Jewish conception of covenant offers a new way to understand politics and democratic practice through “covenantal authority” and its constitutively dissenting, agonistic, and circulating qualities. “Covenantal authority” captures the constitutive undecidability of who has authority over the text. Full article

The Hebrew Bible is not only an ancient religious text, but also imbues information about the lives of people. Beyond controversial matters in the text, links can be found to common humanity with ancient roots. This renders the text not only relevant for adherents to the religions based on this text, but to all people. The exemplar followed in this article is standing stones. Biblical authors frequently refer to standing stones. These references are sharply contrasting, with some condoning and others condemning, causing contention. Archaeologically, standing stones are a ubiquitous phenomenon all over the world throughout time. They abound in the southern Levant, the region for which the Hebrew Bible is a sacred text. The meaning of standing stones is multifarious, but ultimately relates to the numinous. Among other meanings, like other vertical elements, such as mountains and trees, they play a role in shamanism, an ancient and extensive worldview. Exploration of common human traits, ascribed to inborn neurophysiological and psychological factors, divulges explanations for universal phenomena such as shamanic worldviews and the physical manifestations of such worldviews, of which the standing stone is one. Multidisciplinary evidence from archaeological, ethnographic, and textual analysis reveals that both standing stones of the southern Levant and those in the Hebrew Bible exhibit meanings related to this cosmology which flows from unconscious properties common to all people. Going beyond controversial topics allows access to common human traits linking all people, in this case adding relevance to the biblical text. This approach could elucidate the human commonality hidden behind other dissonant subjects in the Hebrew Bible. Full article

Interest in the Gospel of Mark has been steadily growing in the field of biblical studies for years. Although Mark’s narrative had long been treated as less polished and thus theologically lacking compared to the other canonical gospels in the past, many scholars now recognize it as a complex narrative with various intertwining and intentionally employed plots and storylines. This study aims to contribute to this growing scholarship which takes the narrative skill of Mark’s author seriously when it traces the term ἐξουσία (exousia) throughout the whole gospel. Special attention will be paid to the way ἐξουσία (exousia) is connected to conflict. Read through this lens, several interesting developments in the Markan presentation of Jesus, the disciples, and reader involvement will emerge. Finally, the question of why ἐξουσία (exousia) is totally absent from the Markan passion story will be answered. This study proposes to see Jesus’ suffering and death on the cross as a consequence of his practice of ἐξουσία (exousia) for which readers are prepared from the beginning of Mark’s narrative. Full article

This paper departs from biblical images of creation (wisdom, word, mirror), and goes on to consider those images in three medieval thinkers from the Neoplatonist tradition. Firstly, Johannes Scotus Eriugena, who uses sapientia and in principio images. Secondly, St Hildegard of Bingen, in whose visions the images of wisdom and mirror-God appear. In third place, M. Eckhart, who refers in his Latin writings to God’s creation in se ipso. The article will try to show that a common feature regarding creatio can be found in all the three authors: the explanation of the origin of the world as manifestation of the first principle and the final return–union–to it. This subject has recently been partly dealt with by authors such as W. Beierwaltes, W. Otten or M. Marder. The present research follows the thread of previous studies, claiming at the same time to be an original contribution to the history of Neoplatonic thought about creation. Full article

This paper discusses the innovativeness of the Inheritance Ordinance introduced in Toledo during the 12th century and later reintroduced in Fez in Morocco following the expulsion of Jewish communities from Spain and Portugal. Community leaders in Toledo, and after the expulsion also in Fes, transformed the laws of succession established in biblical times by granting women equal rights on matters of inheritance by marriage. The ordinance also granted unmarried daughters the right to inherit alongside their brothers despite the fact that, according to biblical law, daughters do not inherit when there are sons. Inheritance ordinances had significant social, financial and gendered implications on Jewish lives in many communities. The study will show that leaders of Sephardi Jewish communities were nothing less than advanced in their innovative and unprecedented ordinances related to women’s inheritance. Their innovativeness followed a number of preliminary conditions which enabled it. First and foremost was the authority vested in these Jewish leaders by the monarchy in various parts of Spain and Portugal. The laws of the kingdom in these countries granted women equal rights in succession laws. So as to avoid significant differences and reduce legislative gaps, ordinances were issued to correspond with national realities. Spain had been the world’s center of Jewish Halacha following the period of the Geonim—the heads of the ancient Talmudic academies of Babylonia and its sages—, and the Sephardic sages felt that their position allowed them to make bold decisions. The most innovative Jewish ordinance issued in this regard back in the 12th century was the Tulitula ordinance, originating from the city of Toledo, home to one of the largest and most affluent Jewish communities of the time. The regulation granted wives rights over their husbands’ inheritance regarding property established during their joint lives, as well as property which she had brought with her to the marriage. Following the Expulsion of Jews from Spain, the expelled sages, arriving in Morocco, reinstated the Tulitula ordinance in the newly established community of the city of Fez, further improving women’s position beyond the provisions of the original regulation. The new circumstances following the expulsion resulted in many Jewish communities in Morocco adopting the new version of the regulation. As they had been forced to wander from place to place, the expelled communities encountered severe problems involving family law. The ordinances spread throughout nearly all Jewish communities in Morocco. In the 19th century, a number of changes were introduced to the Fez ordinances, which in practice diminished women’s inheritance rights. However, the essence of the original ordinance was ultimately assimilated into Rabbinical and Supreme Court rulings of the State of Israel, due to its suitability to Israel’s modern inheritance laws and to the legislation of the Women’s Equal Rights Law in 1951. The leadership of Spanish sages and community leaders in various countries and of rabbinical judges in Fez, Morocco, had been both charismatic and rational and included modern components for coping with social change and new realities under the Kingdoms of Spain as well as following the expulsion. Full article

The purpose of this article is to explore what kind of light apocalyptic eschatology can shed on our understanding of Paul’s argumentation in 2 Cor 10–13. The focus is on 2 Cor 10:3–6, where Paul, using the topos of holy war, describes his struggle against the opponents in Corinth. The apostle elaborates on a biblical theme, which also appears in Jewish apocalyptic texts, such as 1QM and T. 12. Patr. Comparing 2 Corinthians with this literature allows us to see certain similarities: the performative nature of 2 Cor and 1QM; the radical division into the servants of light and the servants of darkness; the active participation of Belial/Satan in the present warfare, and the belief in the absolute defeat of the evil spirit at the end of time, combined with the gift of peace and the universal reign of the Messiah. There are also significant differences between Paul on the one hand, and 1QM and T. 12. Patr. on the other: the lack of dualism of the cosmic type and a non-violent nature of Paul’s struggle, resulting from the fact that the apostle imitates the meek and clement Christ. Ultimately, the apocalyptic eschatology sharpens Paul’s rhetoric, strengthens his authority in Corinth and enhances the weight of his appeals to the community, upon the acceptance of which the salvation of believers depends. Full article