scholarly journals Tranen in Gods ogen. De keerzijde van het oordeel in het boek Jeremia

2019 ◽  
Vol 62 (2) ◽  
pp. 135-148
Author(s):  
H.G.L. Peels
Keyword(s):  
Detailed Analysis ◽  
New Testament ◽  
The Other ◽  
Divine Judgment ◽  
The New Testament ◽  
Divine Violence ◽  
The Subject ◽  
Biblical Texts

Among the biblical ‘texts of terror’, the prophetic oracles against the nations stand out in their depictions of human and divine violence. Jeremiah’s lengthy oracle of merciless divine judgment against Moab (Jer. 48), centrally focuses on the curse ‘on him who keeps his sword from bloodshed’ (vs 10). Total annihilation leaves Moab without a future (vs 42). More than the other oracles of Jeremiah 46-49, chapter 48 has a theological interest. The prophetic announcement of Moab’s destruction shows an idiosyncratic alternation of judgment and lament, i.e., fierce divine fierce anger and his regret, divine judgment and his wailing over Moab. Detailed analysis shows that YHWH is most likely the subject of weeping several times in Jeremiah 48. This essay seeks to interpret this language of divine grief not figuratively as an ‘ironic inversion of the lamentation’ (Jones), but as a sign of divine compassion (Fretheim). The appearance of God’s tears in the midst of divine violence, inspires the hope that destruction will not have the last word, thereby pointing to a future the New Testament reveals.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

Professor T. W. Manson on Baptism

1950 ◽  
Vol 3 (1) ◽  
pp. 50-56
Author(s):  
Ernest A. Payne
Keyword(s):  
New Testament ◽  
The Other ◽  
General Treatment ◽  
Infant Baptism ◽  
Other Hand ◽  
The New Testament ◽  
The Subject ◽  
The Church

The last number of the Scottish Journal of Theology contained an article of great interest and importance by Professor T. W. Manson under the title “Baptism in the Church”. It was a weighty and illuminating contribution to the discussion of the ordinance of baptism which is now proceeding vigorously in almost every Christian communion. One brought up in the Baptist tradition and adhering to it by conviction read with appreciation Professor Manson's admission of the strength of the case against infant baptism so far as it rests on the New Testament evidence. On the other hand, the general treatment of the subject and the conclusions reached include some rather surprising statements and raise a number of questions.

The Reply of Professor Cullmann to Roman Catholic Critics

1962 ◽  
Vol 15 (1) ◽  
pp. 36-43
Author(s):  
Robert P. Meye
Keyword(s):  
New Testament ◽  
Roman Catholic ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
The Subject

I am pleased to have an opportunity to make a provisional reply to my Catholic critics. For the objections formulated by Father G. Bavaud on the subject of my Christology of the New Testament are representative of those which I have encountered in other Catholic writers. I respond all the more willingly to his article since I discern in it a sincere desire to understand me and to converse with me in a spirit of complete honesty. Despite this, I do not feel that he has understood me at a very important point; and this is because I expressed myself too briefly in certain parts of my book. But, on the other hand, since only Catholic theologians (and not all of them) have attributed ideas to me which I do not recognise as my own, I wonder whether, besides a difference of method of which I will speak at the end of this article, there is not something else equally important.

The Provenance of the Interpolator in the ‘Western’ Text of Acts and of Acts Itself

1966 ◽  
Vol 12 (3) ◽  
pp. 211-230 ◽  
Author(s):  
R. P. C. Hanson
Keyword(s):  
New Testament ◽  
Word Order ◽  
Recent Article ◽  
De Novo ◽  
The Other ◽  
Recent Scholarship ◽  
The New Testament ◽  
History Of ◽  
The Subject ◽  
Opposite View

First of all, the title of this paper needs justification. Why should we assume that anyone ever made interpolations in the text of Acts? Ropes, who is still the most considerable authority on this subject, spoke of the ‘Western’ text all through his work on the Text of Acts in The Beginnings of Christianity as if it gave evidence of the work of a reviser of the text, not of an interpolator, and many scholars before him had the same opinion. On the other hand, very recent scholarship has tended to the opposite view, that it is wrong to hold that ‘Western’ readings in the New Testament necessarily represent a single continuous revision done at one particular moment in the history of the text. Professor G. D. Kilpatrick, for instance, in a recent article suggests that every reading in Acts has to be considered on its merits, independently of speculation about whether it represents a revision or a recension or a ‘good’ MS tradition. He believes that the ‘Western’ readings often do not represent a revision or recension, but are single examples of original, correct readings preserved in this particular MS tradition. In his view, word order, orthography, and grammatical, syntactical and philological considerations applied de novo to each reading should be paramount in attempting to discover correct readings. The wisdom of this approach has been confirmed by the careful scholarship applied to the subject by M. Wilcox in his book The Semitisms of Acts (1965).

Who Is the Text? The Gendered and Racialized New Testament

2019 ◽  
pp. 135-155
Author(s):  
Yii-Jan Lin
Keyword(s):  
New Testament ◽  
Textual Criticism ◽  
The Other ◽  
Creative Power ◽  
Clement Of Alexandria ◽  
Other Hand ◽  
The New Testament

This chapter contends that the study of gender, sexuality, and the New Testament is not limited to the content of texts or their historical contexts. On the contrary, how we formulate a textual entity and how we approach that entity contribute to the dynamics that constitute identity, and are thus important to the discussion. In the case of the New Testament, Western Christianity has understood the active Word, or Logos, of God as “masculine” in its creative power. The text of the New Testament, on the other hand, requires historical and philological study, and is decidedly “feminine” in its vulnerability to disease and adulteration, especially in the field of textual criticism. Disrupting metaphors and conceptions of text and speech, masculine and feminine, can be found in ancient Judaism’s formulation of the Written and Oral Torah, as well as in Clement of Alexandria, the Odes of Solomon, and in Plato.

Mary Magdalene

2019 ◽  
pp. 427-447
Author(s):  
Ann Graham Brock
Keyword(s):  
New Testament ◽  
The Other ◽  
Good News ◽  
Mary Magdalene ◽  
The New Testament ◽  
Visionary Leader

The New Testament gospels and numerous extracanonical texts portray Mary Magdalene as one of the most significant of Jesus’s disciples, present at Jesus’s crucifixion and primary among the resurrection witnesses. Moreover, many of these ancient sources portray Jesus or heavenly messengers or both commissioning her to tell the other disciples the good news. As a result, many claim apostolic authority for her, and some even call her “apostle of the apostles.” Among key texts that feature her are the Gospel of Philip, Pistis Sophia, and the Manichaean Psalms. She may also be the protagonist in the Gospel of Mary, although a few suppose her to be Mary the Mother or Mary of Bethany. The portrayals of Mary Magdalene often feature her as an especially prominent, outspoken, visionary leader, who, in postresurrection dialogues with Jesus, frequently demonstrates insights beyond other disciples, including Peter, who often challenges her.

Galiläa oder Jerusalem? : Ein Ordnungsversuch in den Erscheinungsorten des Auferstandenen im Markusevangelium, im Lukasevangelium und in der Apostelgeschichte

2021 ◽  
Vol 30 (1) ◽  
pp. 61-86
Author(s):  
Jens Dörpinghaus
Keyword(s):  
New Testament ◽  
The Other ◽  
Sich Eine ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
Form Criticism

Zusammenfassung Markus 14,27-28; 16,7 und Lukas 24,49 bzw. Apostelgeschichte 1,4 sprechen jeweils unterschiedliche Erwartungen für die Erscheinungsorte des Auferstandenen aus und insbesondere für das Verbleiben der Jünger. Markus spricht von Galiläa als Erscheinungsort, nach Lukas 24,49 sollen die Jünger jedoch in Jerusalem bleiben. Dieses Spannungsfeld wird häufig durch Methoden der Form- und Traditionskritik untersucht. Hier soll dieser Ansatz nicht nur diskutiert, sondern es sollen auch die theologischen Implikationen untersucht werden. Anhand eines neuen literarisch-chronologischen Ordnungsversuchs in den Evangelien kann herausgearbeitet werden, dass sich beide Aussagen auf die Nachfolge der Jünger Jesu in bestimmten Abschnitten der Zeit vor und nach der Auferstehung Jesu und seiner Himmelfahrt beziehen. Damit findet sich eine neue Perspektive auf die nachösterliche Nachfolge im Neuen Testament.SummaryMark 14:27-28 and 16:7 on the one hand and Luke 24:49 with Acts 1:4 on the other hand mention different locations where the disciples will meet Jesus after the resurrection or where they should stay. Mark mentions Galilee, Luke Jerusalem. Most scholars try to solve this conflict with the methods of form criticism or tradition criticism. This article discusses the shortcomings of this approach and discusses the resulting theological implications for both Jerusalem and Galilee. It introduces a new literary approach for ordering the post-resurrection appearances in the Gospels and Acts. The results provide new perspectives on discipleship in the period after Easter in the New Testament.RésuméMarc 14:27-28 et 16:7 d’un côté et Luc 24:49 avec Actes 1:4 de l’autre mentionnent différents lieux où les disciples rencontreront Jésus après la résurrection ou devront attendre. Marc cite la Galilée, Luc Jérusalem. La plupart des exégètes s’efforcent de résoudre ce conflit en recourant aux méthodes de la critique des formes ou de la tradition. Cet article traite des faiblesses de cette approche et aborde les implications théologiques qui en résultent pour à la fois Jérusalem et la Galilée. Il introduit une nouvelle approche littéraire pour ordonner les apparitions post-résurrection dans l’Évangile et les Actes. Les résultats ouvrent de nouvelles perspectives sur le discipulat en cette période importante du Nouveau Testament.

scholarly journals Jewish fish (ΙΧΘΥΣ) in post-supersessionist water: Messianic Judaism within a post-supersessionistic paradigm

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Joel Willitts
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
The Body ◽  
The Other ◽  
Messianic Judaism ◽  
The New Testament ◽  
The One ◽  
The Church

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church’s established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church’s cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity.

New Testament

2017 ◽  
Author(s):  
David Wheeler-Reed
Keyword(s):  
Cultural Values ◽  
Sexual Intercourse ◽  
New Testament ◽  
The Other ◽  
1 Corinthians ◽  
Pastoral Epistles ◽  
Roman World ◽  
Greco Roman ◽  
Thessalonians 1 ◽  
The New Testament

This chapter maintains that two ideologies concerning marriage and sex pervade the New Testament writings. One ideology codifies a narrative that argues against marriage, and perhaps, sexual intercourse, and the other retains the basic cultural values of the upper classes of the Greco-Roman world. These two ideologies are termed “profamily” and “antifamily.” The chapter proceeds in a chronological fashion starting with 1 Thessalonians, 1 Corinthians, and Mark. It concludes by examining Matthew, Luke, the Pastoral Epistles, and the Acts of Paul and Thecla.

scholarly journals The role of title and epigraph in the essay “The Vision of Mirza” by Joseph Addison

2021 ◽  
pp. 37-45
Author(s):  
Iurievna Makarova Liudmila
Keyword(s):  
New Testament ◽  
Literary Studies ◽  
Joseph Addison ◽  
Greco Roman ◽  
Epic Poem ◽  
Comprehensive Examination ◽  
The New Testament ◽  
Russian Literary ◽  
The Subject

The object of this research is the essay “The Vision of Mirza” by Joseph Addison. The relevance of studying J. Addison's essay is substantiated by undue attention to his works in the Russian literary studies, as well as the need for tracing the dynamics in the genre of vision in the Age of Enlightenment. The subject of this research is the title and epigraph as parts of the work that determine its structure and artistic distinctness. Analysis is conducted on the images of the viewer, visionary hero, and his guide, chronotope of the essay and allusive links. The essay is based on the combination of systemic-structural, comparative-historical, and hermeneutic methods. The novelty consists in the fact that the comprehensive examination of the role of the title ensemble within the structure of the essay allows reconstructing the link of the essay with the traditions of the medieval genre of vision manifested in the traditional topic and consistent motifs, imagery system, space and time arrangement, and dialogical structure of the text. The author provides interpretation to the allusive links between J. Addison's essay and Greco-Roman mythology, epic poem “The Aeneid” by Virgil, and psalms from the New Testament, and “The Voyage of St. Brendan”. It is established that the dialogue set by the epigraph passes through the entire plotline of the essay and reveal the characters of its participants. The extensively presented Christian theme alongside the images from ancient mythology and Virgil’s texts are essential for the author to express the enlightening program.

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