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Philo of Alexandria and Flavius Josephus are amongst the most influential ancient writers. In his long scholarly career, Per Bilde (19392014) published various essays, studies and articles examining early Judaism and the historical Jesus from the angle of the work of Philo and Josephus. Many of the articles contain in-depth treatment of primary sources, and thus are of great value for scholars to come. The studies in this volume have yet been compiled by Per Bilde himself. They are now edited posthumously with contributions from Steve Mason (Groningen) and Mogens Muller (Copenhagen) responding to Bildes work.

It has often been noted that the Protestant Reformation of the early sixteenth century witnessed a revived interest in the scriptural notions of prophets and prophecy. Drawing from both late medieval apocalyptic expectations of the immanent end of the world and from a humanist revival of biblical studies, the prophet appeared to many as a suitable role model for the Protestant preacher. A prominent proponent of this prophetic model was the Swiss theologian and church leader Heinrich Bullinger (15041575). This study by Daniel Timmerman presents the first in-depth investigation of Bullingers concept of prophecy and his understanding of the prophetic office. It also engages with the history of the Zurich institute for the study of the Scriptures, which has become widely known as the Prophezei.

The contributors of this volume demonstrate how a highly developed expertise in interpreting Biblical and cognate literature is a substantial part of the overall discourse on the historical, literary, social, political, and religious dimensions of trauma in past and present. This idea is based on the assumption that trauma is not only a modern concept which derives from 20th century psychiatry: It is an ancient phenomenon already which predates modern discourses. Trauma studies will thus profit from how Theology - specifically Biblical exegesis - and the Humanities deal with trauma in terms of religion, history, sociology, and politics.

This work offers a comprehensive examination of how Philip Melanchthon (1497-1560) -- a great philologist, pedagogue, and theologian of the Reformation -- used Greek patristic sources throughout his extensive career. The Cappadocian Fathers (here identified as Gregory Thaumaturgus, Basil of Caesarea, Gregory Nazianzen, and Gregory of Nyssa) were received through the medieval period to be exemplary theologians. In the hands of Melanchthon, they become tools to articulate the Evangelical-Lutheran theological position on justification by grace through faith alone, the necessity of formal education for theologians in literature and the natural sciences, the freedom of the will under divine grace, exemplars for bishops and even princes, and (not least) as models of Attic Greek grammar and biblical exegesis for university students. The book is organized around Melanchthons use of Cappadocian works against his opponents: Roman Catholic, the Radical Reformers, the Reformed, and in Intra-Lutheran controversies. The author places Melanchthon within the context of the patristic reception of his time. Moreover, an appendix offers a sketch of the "Cappadocian canon" of the sixteenth century, with notation of the particular sources for Melanchthons knowledge and the references to these works in modern scholarly sources. While often accused by his critics (past and present) of being arbitrary in his selection of patristic authorities, too free with his quotations, and too anxious for theological harmony, this work shows Melanchthon "at work" to reveal the consistent manner and Evangelical-Lutheran method by which he used patristic material to proclaim "Christ and his benefits" throughout his multifaceted career.

The last third of the 19th century witnessed a considerable increase in the active participation of women in the various Christian missions. Katharina Stornig focusses onthe Catholic case, and particularly explores the activities and experiences of German missionary nuns, the so-called Servants of the Holy Spirit,in colonial Togo and New Guinea in the late 19th and first half of the 20th centuries. Introducing the nuns ambiguous roles as travelers, evangelists, believers, domestic workers, farmers, teachers, and nurses, Stornig highlights the ways in which these women shaped and were shaped by the missionary encounter and how they affected colonial societies more generally. Privileging the sources produced by nuns (i.e. letters, chronicles and reports) and emphasizing their activities, Sisters Crossing Boundaries profoundly challenges the frequent depiction of women and particularly nuns as the largely passive observers of the missionizing and colonizing activities of men. Stornig does not stop at adding women to the existing historical narrative of mission in Togo and New Guinea, but presents the hopes and strategies that German nuns related to the imagination and practice of empire. She also discusses the effects of boundary-crossing, both real and imagined, in the context of religion, gender and race.

This volume consists of fifteen of the authors essays, including two that have never been published before. The essays date to the last decade and a half, and all reflect in some manner the authors ongoing interest in literary operations of classification and their social implications, particularly the production of distinctions which create social inequality in the world of the text, and have the potential to generate hierarchical social relationships in contexts where biblical texts might have had an impact on real people. In these essays, the author explores themes such as gender, sexuality, purity and pollution, sanctification, death and afterlife, foreignness, and disability with particular attention to the roles distinctions such as honored/shamed, feminine/masculine, mourning/rejoicing, unclean/clean, alien/native play in creating and perpetuating social differences in texts. Rites of status change such as circumcision, shaving, purification, burial or disinterment, sanctification and profanation of holiness are a focus of interest in a number of these essays, reflecting the authors on going interest in the textual representation of ritual. Most of the essays examine texts in their historical setting, but several also engage the early history of the interpretation of biblical texts, including the phenomenon of inner biblical exegesis. The essays are divided into five sections: Rites and Social Status; Gender and Sexuality; Disability; Holiness, Purity, the Alien; Death, Burial, Afterlife and their Metaphorical Uses. The author introduces each of the sections, contextualizing each essay in his larger scholarly project, reflecting on its development and reception and, in some cases, responding to his critics.

The Christian experience in modern Europe is fragmented. It shows great diversity in various geographical contexts and, historically, a considerable alternation of extremes, high or low tides of engagement. One aspect of the Christianity in Europes past is its mission history. The spread of Christianity from the West as one of its most important results into the continents of the Global South has been deeply ambivalent in character. On the one hand, the mission from the West helped to build the historical foundations for Christian education, "adolescence" and maturation to responsible "adulthood" in a global, diverse, segregated and pluralistic world. As a mature global player, Christianity was in a prime position to contribute to peaceful conflict resolution, in the religious, social and political fields. On the other hand, the darkness and utter insufficiency of the encounter between the European, Christian "self" and the many "others" worldwide brought along problematic projections of different beliefs attacked in a hostile way as "alien" and, inevitably, as "conquered". The consequences, particularly for the "primal other" the indigenous people were often disastrous. Werner Ustorf has been a leading missiologist worldwide for thirty years. This book not only analyses the interaction between mission and individual, the construction of the "self" and the "other" in a mission context, but also proves the analytical strength of theology in conceptualizing future Christian experiences in Europe. Ustorf illustrates that apart from traditional dimension of faith, a non-religious interpretation and critical trust in transcendence, is crucial for the formation of the new interculturation of Christianity in Europe. Thus, this book demonstrates how mission history can be transformed to a research concept for a global and pluralistic Christianity.

J. Mark Beach untersucht die Bundestheologie Francis Turretins und entdeckt dabei einen Strang in der reformatorischen Theologie des 16. Jahrhunderts, der sich grundlegend von seiner Auspragung im 17. Jahrhundert unterscheidet. Die jeweilige Interpretation lasst bedeutende Ruckschlusse auf die Bundestheologie zu.

Das Buch setzt die Reihe RIPAR fort, indem die bisher noch nicht behandelte MENA Region in den Mittelpunkt des Interesses ruckt. Wegen der zahlreichen Kriege und Konflikte in diesem Raum sind weitere Bande geplant. Im vorliegenden Band geht es um Fluchtlinge und ihre vielfaltigen Bedurfnisse nach Versohnung mit sich selbst und anderen. Insbesondere Gefuhle von Trauer und Schuld wegen des Zurucklassens der Heimat und von Teilen der Familie, schlimme Erlebnisse auf der Flucht, Konflikte mit anderen Fluchtlingen und mit Einheimischen, der Verlust eines groen Teils dessen, was dem Leben Sinn und Bedeutung verlieh, und die Schwierigkeiten einer Ruckkehr in ein verandertes Land, eine Heimat, die sich vielleicht nicht mehr wie eine Heimat anfuhlt, sind die einzelnen Facetten dieses Bedurfnisses nach Versohnung.Aktivitaten der UN, von internationalen Organisationen zur Fluchtlingshilfe, von staatlichen Stellen, von Kommunen, NGOs, religiosen und humanitaren Organisationen werden in diesem Buch dargestellt. Dabei kommen zahlreiche Forscherinnen und Forscher aus den Landern der MENA-Region zu Wort. Sie beschreiben nicht nur gelungene Aktivitaten, sondern auch Schwierigkeiten zahlreicher Gesellschaften in der MENA-Region, die ursprunglich gastfreundliche Haltung zu den Fluchtlingen aufrechtzuerhalten. Ahnlich wie in Deutschland lassen sich letztlich absteigende Kurven der Akzeptanz der Fluchtlinge auch fur Lander wie Jordanien, der Turkei oder den Libanon zeichnen. Das Buch fuhrt aber auch vor Augen, wie groe Aufgaben diese Lander durch die Fluchtlingsstrome zu bewaltigen haben und was auch an Anstrengungen unternommen worden ist. Neben Autorinnen und Autoren aus Marokko, Libyen, Agypten, den Palastinensergebieten, Jordanien, dem Libanon und der Turkei, enthalt der Band auch Texte aus deutscher, griechischer, italienischer und US-amerikanischer Sicht. Das Buch zeigt eine von Kriegen und Konflikten heimgesuchte Region, aber es zeigt auch Initiativen und Ansaze zu Versohnung.

This monograph reports the results of the Quirigua Project Site Periphery Program, five seasons (1975-1979) of archaeological survey and excavation in the 96 km2 immediately adjoining the classic Maya site of Quirigua. Ashmore identifies and helps us understand where and how the people of Quirigua lived. She presents detailed material evidence in two data catalogues, for the floodplain settlement adjoining Quirigua and for sites in the wider periphery. The work situates Quirigua settlement firmly in a regional context, benefiting from the extraordinary abundance of information amassed in southeastern Mesoamerica since 1979. It sheds new light on the political, economic, and social dynamics of the region including the sometimes-fractious interactions between Quirigua, its overlords at Copan, and people elsewhere in the Lower Motagua Valley and beyond.

Se apagaba el siglo III y amanecía el siglo II a. C. cuando, en pleno dominio seléucida de Palestina, vio la luz esta peculiar obra, escrita originalmente en hebreo. El traductor al griego se presenta como nieto del autor, de cuyo nombre informa: Jesus. Esta obra firmada pretende ser aparentemente un compendio de sabiduria orientado a la educacion religiosa de los israelitas, si bien no puede ocultar los rasgos de un autentico manual de teologia politica, muñida al servicio de una ideologia sociopolitica concreta. Una prodigiosa trinidad de entidades convergentes entre si (Religion, Sabiduria y Ley) invita a los lectores a la resiliencia frente a la adversidad, mientras se cubren las etapas del largo camino a casa. El autor (o autores) intima(n) a sus lectores a abandonar las peligrosas rutas de la curiosidad intelectual y la libertad de pensamiento (3,21-24) y a acatar la disciplina del sometimiento a la Ley. Queda abortada asi el ansia por el cultivo de la inteligencia emocional y de la experiencia estetica que definian a la antigua sabiduria global y globalizadora, para la que la meta no era el hogar, sino el camino. La propuesta de Ben Sira de una ortopraxis exogena generaba sin remedio la regresion a un esteril infantilismo religioso. De algun modo, se puede decir que Jesus Ben Sira representa el declive y la muerte de la sabiduria en el seno del judaismo.

Dieser Band beleuchtet die mannigfaltigen Aspekte von Intersubjektivitat und bringt verschiedene Philosophen miteinander in einen fachlichen Dialog. Der Autor setzt sich mit den verschiedenen Ebenen und Dimensionen von Husserls Phanomenologie der Intersubjektivitat auseinander und vergleicht diese mit Ideen von Scheler, Heidegger, Merleau-Ponty, Schutz, Buber und Habermas. Einen direkten Bezug stellt Nam-in Lee zwischen den Positionen von Husserl und Levinas zur Phanomenologie der Intersubjektivitat her und bringt sie in einen fruchtbaren Austausch miteinander.Daruber hinaus regt der Band auch einen interkulturellen philosophischen Dialog zwischen Philosophen an, deren Denken vorrangig westlich beziehungsweise fernostlich gepragt ist, wie etwa Husserl und Konfuzius, Scheler und Mencius oder Hutcheson und Chong Yak-Yong.

In recent years, an interest in empire(s) has emerged in Assyriology, Old Testament/Hebrew Bible Studies and in other areas of the study of the ancient world. Collaborative research projects are devoted to questions of empire and imperialism, and the prophets of Israel and Judah and the books named after them are explored as agents in the contexts of the empires of their times. To some degree, all of this may be seen as a revival of the intense interest which the works of Oswald Spengler, Arnold Toynbee and Karl Wittfogel generated in the twentieth century, in historical situations very different from our own age. But then we too live in an age of transition characterized by insecurity and a lack of orientation and are driven to study the rise and fall of empires through the ages. The present volume, containing essays which are the fruits of the fifth meeting of the Aberdeen Prophecy Network, at the Lichtenberg-Kolleg of the University of Gottingen in October 2015, provides a distinctive perspective on prophecy in the context of empire. It is inspired by the fact that the book of Isaiah enables us to follow the vagaries of a particular prophetic tradition through five centuries under three different empires. The essays in the present volume focus on the history of composition of the constituent parts of the book of Isaiah as well as their correlations with the political and cultural histories of the empires under which they were produced. The volume thus navigates some of the key points of the history of Isaiah and the book named after him.

We all know that Augustine was a teacher of rhetoric before he became a highly influential Church leader. We know that he never stopped using rhetoric as a bishop. What we do not always know is what we mean by Augustines rhetoric. Is it the style, the figures of speech, encrypted in strange names like hendiadys or homoioteleuton?We also know that Augustine wrote letters throughout his ecclesiastical career, some of them highly polemical. The scholars tend to see the ancient correspondence as a part of a celebrated ritual of friendship. But has Augustine really used the letters written in the heat of the Donatist controversy within this cultural context?For decades the works of Augustine have been of interest mostly for Church historians and theologians, and rightly so. It is worth noticing, however, that the people who read or listened to them at the time of their composition were alumni of rhetorical and law schools, where they had to read Ciceros speeches and learn from rhetorical handbooks (some authored by himself, other written under his influence). The aim of this study is to prove that Augustines polemical correspondence is teeming with examples of rhetorical tricks commonly used in courtroom argumentation. I argue that the backbone of Augustines anti-Donatist letters, that is his patterns of argumentation and strategies of persuasion, is largely formed by the techniques of forensic rhetoric.My aim here is to offer an insight into how Augustine used rhetorical tools inherited from classical theory in building and developing polemical strategies in his anti-Donatist letters. This study should expand our knowledge on such various topics as history of rhetoric, ancient epistolography, polemical literature and Augustines art as a polemicist.

Recent years have seen a paradigm shift in Christian self-understanding. In place of the eurocentric model of Christendom, a new understanding is emerging of Christianity as a world movement with considerable cultural variety. Concomitant with this changing self-perception, a new theological discipline begins to take shape which analyzes the inter- and transcultural character and performance of global Christianity: Intercultural Theology.Judith Gruber discusses this nascent theological approach in two parts. She first gives a critical analysis of its historical development in the first part of the book, two theological sub-disciplines of particular relevance are analysed: (1) missiology and its reflection on the encounter of Western Christianity with other cultures in the context of colonialism; (2) contextual theologies which focus on the particularity and dignity of the diverse cultural contexts of theological practice, but fail to sufficiently integrate the universal dimension of Christianity into their theological reflections.Secondly, this study offers a constructive theological approach to intercultural theology. It does that by bringing systematic theology into conversation with cultural studies. This interdisciplinary approach adds significant complexity to existing reflections on Intercultural Theology: Re-reading the theological history of Christianity within the critical framework of cultural theories exposes a host of disparate and conflictive Christianities underneath its dominant master narrative, and, moreover, it no longer allows a recourse to essentialist concepts of Christian identity, with which previous approaches to Intercultural Theology have mitigated this unsettling cultural plurality of Christianity: After the Cultural Turn, which has made a metaphysical epistemology untenable, new ways for thinking the unity and universality of Christianity have to be paved. The book draws on Paul Ricoeurs and Michel Foucaults concept of the event and on Michel deCerteaus proposal of a Weak Christianity in order to develop such a post-metaphysical framework, which allows to conceive of the unity and universality of Christianity without concealing its cultural plurality and contingency.

In the present situation in the world, values of tolerance, compassion and hospitality appear to be more contested. The debates among European leaders have come to center around how to "protect us" from refugees, rather than protecting the precarious lives of the refugees.The authors agree that we should not stop looking for practices of hospitality. We need to better understand what hospitality is, where it is practiced and also why it is practiced. Hospitality is not necessarily something we possess as an inner quality or as something disconnected from others. Rather it is practiced in specific ways in in particular spaces. The thesis is that we have to look for the characteristics of hospitality in "the other spaces" that Michel Foucault once called heterotopias.Five specific cases are analyzed: - a monastic garden for interreligious dialogue in Austria, a Lutheran congregation that accommodates a project for undocumented migrants in Western Sweden, a busy intersection in downtown Oslo where substance-users stay (and most others pass by), a voluntary organization that works for the creation of alternative life forms in inner city Copenhagen, and, finally, some aspects of the Occupy Wall Street movement in New York City.The authors are theologians, sociologists and a PhD candidate in diaconia, an illustration of the interdisciplinary composition of the book.

Sex, Media and theology a provocative mix. Reactions can vary from rejection to openness and curiosity. This volume follows the latter path: on the background of changes in contemporary sexual culture and theological developments in the reflection on sexuality, three media internet, advertising and film are analysed with respect of their representation of sexuality and their contribution to theological reflections on sex. This shows: sex in media is more than a provocation; it provides an inspiration for theological thinking about human beings, their relationships with others, and also with God.

In her work Rebekah Earnshaw provides an analysis of Creator and creation according to Calvin on Genesis. This offers a new theological reading of Calvins Genesis commentary and sermons, with an eye to systematic interests.This analysis is presented in four chapters: The Creator, The Agent and Act of Creation, Creatures, and Providence. Calvin on Genesis gives unique insights into each of these. First, the Creator has priority in Calvins thought. The Creator is lEternal, who is infinitely distinct and abundantly for creatures in his virtues. Second, the agent of creation is triune and the act of creation is "from nothing" as well as in and with time. This is a purposeful beginning. Third, Calvin affirms creaturely goodness and order. The relation of humans and animals illustrates Calvins holistic view of creation as well as the impact of corruption and disorder. Providential sustenance and concursus are closely tied to the nature of creatures and the initial word. Fourth, fatherly governance for the church is presented separately and demonstrated by Calvins treatment of Abraham and Joseph.Earlier presentations of Calvin on Creator and creation are incomplete, because of the lack of sustained attention to Calvin on Genesis. This analysis supplements works that concentrated on the Institutes and Calvin on Job, by bringing new material to bear. Further, throughout this analysis lies the implicit example of a biblical theologian, who pursues what is useful from scripture for the sake of piety in the church.Insights from Calvins thought on Genesis provide a foundation for systematic work that reflects on this locus and the integrated practice of theology.

This collection of eight essays deals with a wide range of historical, literary, and methodological issues. First, what were the links between the cultic and the prophetic personnel? Did prophets have ritual/cultic functions in temples? Did prophetic actions and/or utterances play a role in the performance of the cult? What were the ritual aspects of divinations? Second, how do literary texts describe the interaction between prophecy and cult? Third, how can various theories (e.g. religious theory, performance theory) enable us to reach a better understanding of the interplay between divination and cultic ritual in ancient Israel and the wider ancient Near East?Marian Broida explores the ritual elements as described in the biblical accounts of intercession. Lester Grabbe revisits the important question of whether cultic prophecy existed in the Jerusalem temple in ancient Israel. Anja Klein maintains that while Psalms 81 and 95 may indirectly testify to a form of cultic prophecy, they do not themselves constitute cultic prophecy. Jonathan Stokl discusses the notion of "triggering" prophecy and suggests that enquiring of Yhwh may in itself be understood as a kind of ritualised behaviour. John Hilber considers the performance of the rituals that accompanied prophetic affirmation of victory in the Egyptian cult. Martti Nissinen looks more broadly at the question whether prophets in the ancient world functioned as ritual performers. Lena-Sofia Tiemeyer investigates the priests mediating and predictive functions as depicted in the Deuteronomistic History. Alex Jassen argues that Jews in the Second Temple Period perceived the priests and the temple to be a new locus of prophetic activity.

In his fascinating new book, Polonia Reformata. Essays on the Polish Reformation(s), Professor Piotr Wilczek of the University of Warsaw discusses selected aspects of Polish early modern religious history and literature, introducing them from a new perspective and emphasizing the great role of Polands radical Reformation in European intellectual life. At the same time, the author presents the varieties of religious experience and expression to be found in the Polish-Lituanian Commonwealth, and questions certain myths about Polands Reformation and Counter-Reformation history and culture, which have featured in European historiography at least since the publication in 1685 of Stanislas Lubienieckis Historia reformationis Polonicae. The books general introduction about Polish "religion on the periphery" is followed by essays on the reception of John Calvins works, the role of Socinianism, religious polemics and the major religious poets of the early modern period, including Jan Kochanowski, probably a Lutheran in his youth and an Erasmian Catholic later in life, and Erazm Otwinowski, the finest Polish-language poet in the community of the Polish Brethren (Socinians). In this engaging study, Professor Wilczek also looks at the broader European contexts that played an important role in the development of the Reformation and Counter-Reformation in Central and Eastern Europe. This meticulously researched book will appeal to scholars and general readers interested in early modern religion, culture, literature and history.