Christ Is King: Paul's Royal Ideology by Joshua Jipp

2020 ◽  
Vol 82 (2) ◽  
pp. 320-322
Author(s):  
Julien Smith
Keyword(s):  
Royal Ideology

Ich und mein König: Ps 45 als Ausdruck israelitischer Herrschaftsideologie und schreiberlichen Selbstbewusstseins

2021 ◽  
pp. 1-33
Author(s):  
Frank Ueberschaer
Keyword(s):  
New Approach ◽  
Self Confidence ◽  
Royal Ideology

Abstract This article investigates the different stages in the formation of Ps 45 and will point out their purposes by analyzing the acting characters, their positions, and their relationships. The study will suggest a new understanding of שגל and emphasize the importance of the frame with the opening verses and closing remarks, thus gaining a new approach to understanding Ps 45 as both an expression of royal ideology and of scribal self-confidence.

Heracles and Dionysus

2019 ◽  
pp. 80-98
Author(s):  
Richard Stoneman
Keyword(s):  
Next Generation ◽  
Ethnographic Approach ◽  
Royal Ideology

This chapter discusses how Alexander came to India with a determination to stamp on the alien land a character that he and his fellow Macedonians could recognize. In the next generation, the ethnographic approach of Megasthenes to his subject was determined in many ways by Alexander's vision of India. One notable example is his treatment of the most prominent “gods of India,” Heracles and Dionysus. Why was Alexander expecting to find these two gods there, and why did he attach such importance to them? The origin of their prominence lies in the role of both gods in Macedonian royal ideology, and hence in Alexander's mythologization of his expedition in heroic terms. That is why Megasthenes expected to find them in India.

Mimicking Empire: Divine Administration in Isaiah

2019 ◽  
pp. 98-109
Author(s):  
Mark G. Brett
Keyword(s):  
Distinctive Features ◽  
Royal Ideology ◽  
The Many ◽  
Deuteronomic Code

The gōlāh-oriented vision of Ezra was opposed in the scroll of Isaiah, which in Isaiah 49–55 called for a reconciliation of Returnees and Remainees within Yhwh’s own empire. Identifying King Cyrus as a messiah in Isa 45:1 might well have sacrificed messianic hopes, but this is only an apparent concession to the ruling powers. Many of Isaiah’s texts have in fact mimicked the imperial administration in order to claim jurisdiction for Yhwh’s torah not only within the limited state imagined in the Deuteronomic Code but also across the many nations of the empire. Isaiah’s vision of peaceable rule interacts with some distinctive features of Iranian royal ideology, including the symbolism of royal parklands. Isaiah’s Eden theology mimics the Persian paradises, while envisaging the rule of God in a this-worldly eschatology.

scholarly journals ANOTHER CENTURY OF GODS? A RE-EVALUATION OF SELEUCID RULER CULT

2018 ◽  
Vol 68 (1) ◽  
pp. 97-111
Author(s):  
Kyle Erickson
Keyword(s):  
Divine Nature ◽  
Greek City ◽  
Royal Court ◽  
Wide Range ◽  
Royal Ideology ◽  
Civic Practice ◽  
City States ◽  
Divine Kingship

This paper proposes that living Seleucid kings were recognized as divine by the royal court before the reign of Antiochus III despite lacking an established centralized ruler cult like their fellow kings, the Ptolemies. Owing to the nature of the surviving evidence, we are forced to rely heavily on numismatics to construct a view of Seleucid royal ideology. Regrettably, it seems that up until now much of the numismatic evidence for the divinity of living Seleucid rulers has not been fully considered. I argue that the evidence from silver coinage produced in the name of the Seleucid kings presents a version of the official image of the reigning king and that images which portray the king as divine reflect central acceptance of the king's divinity. This is clear from the epithets on the coinage of Antiochus IV and his successors, but I will argue that the same principle holds for all earlier Seleucid kings. Thus coinage with divine images of Seleucid kings provided one of the mechanisms through which the royal court transmitted the divine nature of the kings to the population. As we will see, in the case of Antiochus Hierax, local considerations also influenced the numismatic representation of the king. This blurring of boundaries between the local veneration of the king, which has long been accepted as normal civic practice in the Greek city-states and in non-Greek temples, and the royal images of the divine king calls into question the strict division between civic and centralized ruler cults. The reflection of local cults within royal ideology can be seen as a manifestation of a negotiating model of Seleucid power that relied heavily on a dialogue with a wide range of interested groups. This article argues that the inconsistencies in the development of an iconography of divine kingship before the reign of Antiochus IV is a manifestation of the same phenomenon.

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