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This is the first volume of the series »Journal of Ancient Judaism. Supplements«.

Frederik A.V. Harms untersucht Calvins Ekklesiologie ausgehend von dessen Kommentar zu den Kleinen Propheten von 15571559. Harms stellt Calvins Sicht auf die Kirche aus historisch-systematischer Sicht dar. Seine Studie uber die Ekklesiologie des groen Reformers wird begleitet von zwei historischen Teilen. Zum einen bietet Harms Calvins historischen Kontext aus den Jahren 1558 bis 1559, als dieser Vorlesungen zu den Kleinen Propheten hielt. Andererseits bietet Harms einen Uberblick uber die Auslegungsgeschichte der Kleinen Propheten von der Zeit der Fruhen Kirche bis zur ersten Generation reformierter Orthodoxie.

Der reformierte Theologe Peter Martyr Vermigli (14991562) war ein Moderator. Er suchte den Mittelweg zwischen theologischen Extremen. Dafur typisch waren seine Uberlegungen zu den aueren Zeichen der gottlichen Gnade. Solche Zeichen die menschliche Natur Christi, die vernehmbaren Worte der Schrift und die sichtbaren Worte der Sakramente sollten laut Vermigli weder zu stark verfleischlicht noch zu stark spiritualisiert werden. Obwohl Gott auch direkt, ohne dazwischen geschaltete Zeichen, handeln konnte, hat er verfugt, Heil durch diese Zeichen zu erwirken. Deshalb lassen sich die innere spirituelle Kraft und das auere Zeichen nicht voneinander trennen. Vermigli, ein gebildeter humanistischer Forscher, vertrat wohl bedachte, distinguierte Positionen. Ein tieferer Blick in seine Theologie, wie ihn Zuidema wagt, lohnt sich, um die inneren theologischen Vernetzungen seiner Zeit besser kennen zu lernen.

Light Against Darkness is comprised of articles that put on display the power and pervasiveness of dualistic thought. Dualism has proved a potent cultural tool for clarifying and ordering reality. Particularly in times of social stress and psychological insecurity, it can offer a valuable conceptual grid that provides orientation to the world and a clear sense of identity. At the same time, though, there are important questions to be asked about the social effects of binary thinking. As history amply illustrates, dualistic notions can readily be deployed to legitimate cultural demonization and to rationalize violence. At a deeper level, a dualist worldview can also obscure the possibilities to be found in multiplicity.The articles in this volume treat Dualism across a wide historical spectrum and from multiple methodological perspectives. The studies are organized around the religious and cultural contexts of Ancient Judaism and they include contributions from leading voices on ancient Persia, Israel, Greece, and Egypt.Experts on modern religious and philosophical thought not only lend context to concepts applied to the ancient world, but engage recent European and American experiments in binary thought. All of the studies contribute to a richer and more complete portrait of dualism in ancient Judaism.

This volume includes editions of fifty-eight papyri and one text on parchment. Among the theological texts, three are of exceptional interest. 5575 is an early copy of sayings of Jesus corresponding in part to the canonical gospels of Matthew and Luke and in part to the apocryphal gospel of Thomas. Jesus is also the speaker in 5576 and apparently in 5577, where Mary is addressed. Both pieces may be loosely called Gnostic; the latter appears to be Valentinian. Of the new literary items, the most extensive is 5584, a collection of short biographies of eminent Romans, written a century earlier than Plutarch. Plutarchs own Homeric Studies, now mostly lost, may be recognized in 5585. Early Greek philosophy is represented by 5583, a full column of what appears to be Antiphons On Truth. The extant literary texts are fragments of two papyrological rarities, the historical work of Aristodemus (5586-7) and the astrological poetry ascribed to Manetho (5588-90). The documentary section illustrates social and economic realities of late antique estates, mostly that of the Apions; there is new evidence on the handling of wine distributions, on the pricing of equipment and materials, and on the more mundane relations of the Apion estate to monasteries.

Stand-Alone Commentary Set from Christopher Ash Sets Out a Deeply Christian Study of the PsalmsWhile reading Psalms, it is common for commentaries to focus on Old Testament meaning, without connecting it deeply to Christs fulfillment in the New Testament. By studying Scripture this way, believers miss out on the fullness of Gods word. The key to experiencing authentically Christian worship is learning a Christ-focused approach to praying and singing the Psalms.In this comprehensive, 4-volume commentary, Christopher Ash provides a thorough treatment of all 150 Psalms, examining each psalms significance to David and the other psalmists, to Jesus during his earthly ministry, and to the church of Christ in every age. The first volume in the set is a detailed handbook that explains how to interpret the Psalms with Christ at the center. The remaining 3 volumes cover each psalm in depth, with introductory quotations, a deep analysis of the texts structure and vocabulary, and a closing reflection and response. Ash also includes selected quotations from older readings of the Psalms, including patristic, medieval, Reformation, and post-Reformation scholars. Perfect for pastors, Bible teachers, and students, this commentary set helps readers sing and pray the Psalms with Christ in view.Stand-Alone Commentary: Christopher Ashs research also builds on other commentaries for a comprehensive, thorough resource on the Psalms Exhaustive: Ashs exegesis includes all 150 Psalms and their superscriptions, and explores how the Psalms are quoted and echoed throughout the New Testament Applicable and Heartfelt: Explains how a Christ-centered approach to reading the Psalms influences doctrines of prayer, prophecy, the Trinity, ecclesiology, and more Ideal for Pastors and Serious Students of Scripture: Written for Bible teachers, Sunday school and youth leaders, and small-group leaders

Historians and scholars of the Reformations earliest century are invited to expand their understanding of that critical era by an examination of aspects of Reform which are lesser known than Luther and his activities. This volume widens and deepens and broadens our perceptions of the Reformation and reminds us that in fact what we have in the 16th and early 17th century are Reformations.On the occasion of the 500th anniversary of the German monk and reformer Martin Luther posting his theses (October 31, 1517), the contributors of this volume invite us to expand our understanding of the Reformation by an examination of aspects of Reform which are lesser known than Luther to probe some less-explored corners of the Reformation. To be sure, Martin Luther himself receives attention in this volume. But the aim of this book is really to take the occasion provided by the increased attention paid to the Reformation during the year 2017 to explore other theologians, movements, and ideas. The expanding of the scholarly mind and opening up of new vistas often overshadowed by larger figures, like Luther, can only be good for the study of the Reformation and Early Modern era.This volume is intended for students of early modern Church history with a particular focus on the non-Lutheran aspects of that history.

Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom.

Micha Choiski explores the language of the key preachers of the "Great Awakening" of the mid-eighteenth century, and seeks to explain the impact their sermons exerted upon colonial American audiences. The revival of the 173943 is recognized as an important event in American colonial history, formative for the shaping of the culture of New England and beyond. Choiski highlights a variety of inventive rhetorical mechanisms employed by these ministers evolved into what came to be called the rhetoric of the revival," became commonplace for American revivalism, and were fundamental for the persuasive power of Great Awakening preaching and the communicative success of the "New Light" ministers. "

Although termed "the little Genesis", the Book of Jubilees is significantly engaged with Exodus. It reworks key Exodus narratives, develops modules of Exodus law, and highlights Exodus motifs. The most fundamental connection to Exodus is the grounding of the two narrational structures of Jubilees in the scenario of Moses receiving a revelation on Mt. Sinai. In the frame an anonymous narrator develops the Mt. Sinai setting of the work. In the body an angel employs that setting as the present-time pivot for a retrospect that moves backward and forward in time.Focusing on the intersection of structure and content, the study explores the relationship between the retrospective design of the angel narration and the exegesis. The approach is a literary one that treats Jubilees as a unitary text that may reflect the work of a single author or of a final editor. The analysis draws particular attention to manipulations of temporal and textual perspective that transform Exodus narratives, facilitate the hermeneutical elaborations of Exodus law, and effect cohesion in the revelation that is the Book of Jubilees.Halpern-Amarus study makes a significant contribution to our understanding of biblical interpretation in Second Temple Judaism. For example, the reading of the Jubilees narrative of the exodus as a revelation of how God uses His heavenly forces, i.e., Mastema and his demons as well as the angels of the presence, on behalf of Israel, has implications for the understanding of strategies that temper dualism in Second Temple Judaism.

The free offer of the gospel has been a matter of significant debate within Reformed theology. However, despite this controversy, Reformed theologians such as James Durham preached a gospel offer which was a sincere and free invitation from God to all, to embrace Jesus Christ as Saviour. This gospel offer expressed Gods grace and goodness to all. Donald MacLean argues that Durhams doctrinal position is representative of the Westminster Standards and embraced by his contemporaries and evidenced by the later disputes concerning the meaning of the teaching of the Westminster Confession of Faith.

The essays in this work examine issues related to authority, identity, or change in religious and philosophical traditions of the third century CE. This century is of particular interest because of the political and cultural developments and conflicts that occurred during this period, which in turn drastically changed the social and religious landscape of the Roman world. The specific focus of this volume edited by Jordan D. Rosenblum, Lily Vuong, and Nathaniel DesRosiers is to explore these major creative movements and to examine their strategies for developing and designating orthodoxies and orthopraxies.Contributors were encouraged to analyze or construct the intersections between parallel religious and philosophical communities of the third century, including points of contact either between or among Jews, Christians, pagans, and philosophers. As a result, the discussions of the material contained within this volume are both comparative in nature and interdisciplinary in approach, engaging participants who work in the fields of Religious Studies, Philosophy, History and Archaeology. The overall goal was to explore dialogues between individuals or groups that illuminate the mutual competition and influence that was extant among them, and to put forth a general methodological framework for the study of these ancient dialogues. These religious and philosophical dialogues are not only of great interest and import in their own right, but they also can help us to understand how later cultural and religious developments unfolded.

Herman Speelman deals with a central question in the intellectual history of the sixteenth century: to what extent can Calvin be regarded as responsible for the tendency in Calvinism or, broader, in Reformed Protestantism, to form a church which has its own ecclesiastical organization and office bearers? So far, claiming a great deal of independence for the church has been considered an important aspect of Calvins legacy. In this line of reasoning, it is assumed that Calvin was a strong opponent of the church as a state organization that did not have its own governing body and power of excommunication.To better understand this issue, we first examine the position of the church within the city-state of Bern. Secondly, we direct our attention to the manner in which Calvin gave form to ecclesiastical life in Geneva. Next we deal with the church in France, and finally, we examine the influence of Calvin and French Calvinism on the organization of the Reformed church in The Netherlands in the 1570s.

Daniel Kalaj (d.1681) was a Polish Reformer of Hungarian background, born in Little Poland (Malopolska) and trained in Franeker, Friesland, under some of the most brilliant Reformed theologians of seventeenth-century Europe, such as Cocceius and Cloppenburgh. Kalajs ministry in the Reformed Church of Little Poland was abruptly interrupted when Catholic authorities wrongly accused him of spreading then-outlawed Arianism, calling him a Calvinoarian. Kalaj became the first Polish Protestant minister to receive a sentence of capital punishment as a result of the new anti-toleration law issued in 1658 against Arians, under the false pretext of military treason during the Second Northern War (16551660). He escaped the axe by fleeing to Lithuania (and later to Gdask), where he wrote his best-known work A Friendly Dialogue between an Evangelical Minister and a Roman Catholic Priest. The Friendly Dialogue is both: Kalajs own personal defense and a compendium to Polish Reformed doctrine, and has a strongly irenic disposition. In contrast with many Reformed thinkers of his day, Kalaj is capable of communicating Reformed doctrine in a friendly and peaceful manner. He places special emphasis on the unity of the catholic church, as expressed in his statement that the three churches Roman, and Lutheran, and Reformed are all part of one true church before God, while at the same time attempting to retain his Reformed orthodoxy.

Missiological calls for self-theologizing among faith communities present the field of practical theology with a challenge to develop methodological approaches that address the complexities of cross-cultural, practical theological research. Although a variety of approaches can be considered critical correlative practical theology, existing methods are often built on assumptions that limit their use in subaltern contexts. Kirk VanGilder addresses these concerns by analyzing existing theological methodologies with sustained attention to a community of Deaf Zimbabwean women struggling to develop their own agency in relation to child rearing practices. He explores a variety of theological approaches from practical theology, mission oriented theologians, theology among Deaf communities, and African womens theology in relationship to the challenges presented by subaltern communities such as Deaf Zimbabwean women. Rather than frame a comprehensive methodology, VanGilder proposes attitudes and guideposts to reorient practical theological researchers who wish to engender self-theologizing agency in subaltern communities.

The Lucianic text of the Historical Books is demonstrably a late, recensional text, but it has numerous curious agreements with the earliest witnesses against B and the majority of the manuscripts. Tuukka Kauhanen aims at throwing light on this proto-Lucianic problem in 1 Samuel (1 Kingdoms) by taking a comprehensive view of all the relevant witnesses. Kauhanen concludes that there are significantly less of actual proto-Lucianic readings than has often been supposed and refutes the old theory of the proto-Lucianic recension.

In Lutheran Germany of the post-Reformation era (ca. 15801750), a genre of pastoral, ethical writings arose that consisted in casuistry and in topically or thematically related theological counsels. In this first volume of the new Refo500 series Mayes shows that this casuistry literature was intended to instruct and comfort the consciences of Christians. Lutheran casuistry, related to but also distinct from Roman Catholic and Reformed counterparts, arose especially as pastors looked within Holy Scripture, the medieval tradition, and the writings of Martin Luther and other Lutheran authorities for answers to ethical problems and doctrinal disputes, and then catalogued their findings. As an extensive example from this genre Mayes examines the Thesaurus Consiliorum Et Decisionum, published in 1671 by Georg Dedekenn and Johann Ernst Gerhard. This Thesaurus was an anthology of wise advice from Lutheran theologians and jurists, published to encourage readers to avoid individualistic ethical choices and instead to engage in an "aristocratic" process of moral decision making in which one would consult the wise men of the past and present. The counsels included in the Thesaurus address inter-confessional disputes, intra-Lutheran disputes, sacraments, church government, pastoral ministry, social ethics, marriage, sexual ethics, and many other topics. The topics of divorce and remarriage, especially, show the different ways in which Lutherans reasoned about moral matters. The author shows that in the Thesaurus the Lutheran casuistry literature, which has been overlooked in most scholarship of the 20th and 21st centuries, was in bloom. It arose to meet the needs of people who had doubts, and it continued to instruct and console Christian consciences for many generations.

This volume of the new DSI series is the most comprehensive investigation of Hebrew and Greek translation equivalents in Ps 42-43 in the Psalter and in the Septuagint as a whole currently available. This detailed study does not only include the translation equivalents in the Septuagint, the semantic meanings of the Hebrew and Greek words are also discussed and parallels in the LXX as well as in the Hebrew Bible are included. A systematic investigation of the translators method must be carried out before one can use the manuscripts in a proper way. Accordingly, the extensive translation-technical emphasis and the discussion of text-critical matters make it possible to present a more accurate Old Greek text and this book may thus contribute to a new critical edition of the Greek Psalter. The book is also in some respects in itself a text-critical study, since all variants in Rahlfs edition of the Septuagint Psalms, with the addition of Papyrus Bodmer XXIV (Rahlfs 2110), as well as Hebrew variants, are referred to and studied. This includes suggestions and evaluations of the Hebrew Vorlage behind the Septuagint text. It is also a commentary on the Hebrew and the Greek texts of Ps 42-43. Like other commentaries, it describes the position of the psalm, it presents the unity and form of the psalm, its structure and its relation to the close context. As a commentary on both the Hebrew Bible and the Septuagint, it gives an overall interpretation of the psalm in Hebrew and in Greek separately. The book can be read by the specialist in Septuagint studies as well as all scholars interested in translation, textual criticism, and in the book of Psalms, not least its use of metaphors and the reflection of temple theology.

Philosophy of religion, as is often demanded today, must change from a philosophy of religion to a philosophy of religions, otherwise it has no academic future in a pluralistic world. It should look at religions worldwide in all their diversity and no longer be content with a construct of religion in the tradition of Western theism. The criticism is often justified. However, the proposed alternatives do not offer a solution, but only multiply the problems. That is why this study takes a different approach. We can learn from Kant and Kierkegaard that existential problems and not questions of religion are at the center of the philosophy of religion. Philosophy of religion is not primarily concerned with knowledge about religion or religions, but with self-knowledge. Like all critical philosophy, it aims to enable self-thinking, self-assessment and self-action. This existential turn in the philosophy of religion is concretized in four central areas of existential challenges: the relationship between existence and the idea of God, between meaning, absurdity, and existence, between existence and evil, and between infinite love and finite existence. [Das Mysterium der Existenz. Religionsphilosophie und die existentielle Wende]Religionsphilosophie, so wird heute oft gefordert, muss sich von einer Religionsphilosophie zu einer Philosophie der Religionen wandeln, sonst hat sie in einer pluralistischen Welt keine akademische Zukunft. Sie sollte die Religionen weltweit in ihrer ganzen Vielfalt in den Blick nehmen und sich nicht mehr mit einem Konstrukt von Religion in der Tradition des westlichen Theismus begnugen. Die Kritik ist oft berechtigt. Die vorgeschlagenen Alternativen bieten jedoch keine Losung, sondern vervielfachen nur die Probleme. Deshalb wahlt diese Studie einen anderen Ansatz. Von Kant und Kierkegaard konnen wir lernen, dass existenzielle Probleme und nicht Fragen der Religion im Mittelpunkt der Religionsphilosophie stehen. In der Religionsphilosophie geht es nicht in erster Linie um Wissen uber Religion oder Religionen, sondern um Selbsterkenntnis. Wie jede kritische Philosophie zielt sie darauf ab, Selbstdenken, Selbstbeurteilung und Selbsthandeln zu ermoglichen. Diese existenzielle Wende in der Religionsphilosophie wird in vier zentralen Bereichen existenzieller Herausforderungen konkretisiert: dem Verhaltnis zwischen Existenz und Gottesidee, zwischen Sinn, Absurditat und Existenz, zwischen Existenz, Ubel und Bosem und zwischen unendlicher Liebe und endlicher Existenz.

In this volume, the contributions analyze diverse apocalyptic phenomena, religious and secular alike. The authors use the category of entanglements in order to demonstrate that the terms "religious" and "secular" remain ideal type abstractions, which dissolve upon a closer empirical look. They converge on the assumption that apocalypse as literature genre and lens of interpretation either leads towards emancipation or totalitarian control. The role of apocalypse in the advance of modernity is analyzed and how the once religious concept changes through secularization and adaptation by various movements on the political spectrum. The main goal is to achieve mutual appreciation by both religious and secular actors alike, who seek to enhance the common good. Both the church and secular society must humbly recognize that each needs the other. The church must recover its apocalyptic roots and the secular society admit its limitations.