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This volume contains the collection of papers presented at the 11th International Congress on Calvin Research that took place in Zurich in 2014. While many colleagues of Calvin addressed him in their letters as Pastor Ecclesiae (Pastor of the Church), this is also the position he held when he passed away, 450 years before the congress in Zurich took place. The first part of the book consists of the plenary papers. In the second part, the seminars held at the Congress are published, and the third part consists of a selection of short papers.

At the end of the 11th century the ancient Hexateuch Ms. Ambrosianus A 147 inf. underwent a general restoration: the original majuscule writing was retraced throughout, some lost sheets were replaced, and a great number of variant readings were added, being sometimes preferred to the original text. The purpose of the restoration appears to have been a revision of the Septuagint text in order to make it conform to the Masoretic. Mariachiara Fincati provides a complete analysis of each individual modification by comparing each of them with extant Christian and Jewish Greek translations of the biblical text.

This study of the Isaianic Denkschrift (Isaiah 6:1-9:6) is both a traditional and an innovative one. It defends the integrity of the Denkschrift, yet on grounds wholly other than those outlined by the early proponents of the unity of the composition. The present work is founded on an inquiry into the ideological matrix of the composition on one hand and, on the other, on the understanding of the activity of mantic (prophetic) figures in the Near East during the early first millennium BCE that has emerged in recent scholarship. The presentation of Yahweh as a royal character in the Denkschrift is interpreted as an integral part of the symbolic universe promoted by the composition. Several levels of social discourse of the Denkschrift are identified: the author(s) is simultaneously engaged in the creation of Judaean autonomous cultural identity, in polemical activity with the rival Yahwist community (the North, or Samaria) and in the safeguarding of the privileged position of the former Babylonian exiles among the community of Jerusalem and Judah. Two interrelated hypotheses are developed in the book: regarding the historical milieu in which the Denkschrift was composed and regarding the place of the composition in the formation of First Isaiah. As for the first, Prokhorov proposes that the early second-temple community of Yehud matches the profile of a society whose problems the Denkschrift is addressing and reflecting. As for the second, the author maintains the view that the Denkschrift marks one of the final stages of the creation of First Isaiah whose original nucleus consisted of the Hezekiah narrative (now found in chapters 36-39 of Isaiah), which, in turn, modified the respective Deuteronomistic material.

This volume of collected essays focuses on the relationship between the different texts within Isaiah 4066. It reinvestigates and challenges the traditional division between chapters 4055 and 5666 and explores new ways of reading the last 27 chapters of the book of Isaiah. Each article examines Isaiah 4055 and/or Isaiah 5666 and highlights continuity and discontinuity within this material.Some contributions belong to the tradition of historical-critical research. They examine existing models of textual development of Isa 4066 and offer new suggestions. They also explore the interplay between the historical development of the text and its thematic continuity and discontinuity. Is the consistent use of a theme a sign of single authorship? Alternatively, are changes in the way a given issue is treated a sign of multiple authorship? Other contributions explore the final form of Isa 4066 and suggest reading strategies that do justice to the message of the extant text. Yet other articles make case studies of specific elements of Isa 4066. What is the significance of these texts for the theological development of the ancient Israelite religion? Further, how do they interact with and transform other texts in the Hebrew Bible?

Shaped by five hundred years of Lutheran impact and with a strong influence of big majority churches, Scandinavian secularity is a very interesting and fruitful material for the historical and contemporary theoretical debate on the secular. It can be discussed, for example, whether the strong position of Human Rights and of the Scandinavian welfare state might be interpreted in continuity with the historical influence of Protestant traditions. Is there something like a hidden sacrality implicit in the Scandinavian secular?

Three recent and commercially successful series of novels employ and adapt the resources of popular fantasy fiction to create visions of religious identity: J.K. Rowlings Harry Potter books, Phillip Pullmans Dark Materials and Tim LaHaye and Jerry Jenkins Left Behind series. The act of creating fantasy counter-worlds naturally involves all three stories in the creation of what Mike Gray terms "transfigurations of transcendence": hopeful albeit paradoxical encodings of the ambiguous, non-observable reality whose primary locus in modern society is the societally extra-systemic human individual. Popular fantasy fiction turns out to involve acts of world-creation that are inherently religious and inherently paradoxical.A substantive examination shows that all three are involved in more or less intentional re-narrations of traditional Christian beliefs and narratives. The atheist His Dark Materials series does not deny but re-imagines the Christian visions of selfhood; the traditionalist Left Behind series does not simply replicate but modifies its own declared values; the apparent secularity of the Harry Potter series is shaped by its creative reception of Christian patterns and narratives. While the stories visions of selfhood clearly clash, the basic paradoxes involved in their struggle to articulate transcendence expose significant parallels and a productive conversation with the Christian tradition.It is not simply that popular fantasy fiction is theologically relevant the Christian Heilsgeschichte, too, proves to be highly relevant in popular culture. However, while far from obsolescent, models of religious identity in contemporary society require criticism and creativity and, as evinced most powerfully in the Harry Potter stories, a flair for constructive engagement with paradox.

This collection of essays examines important twentieth-century Lutheran theologians, including European and North American voices. Each essay provides an overview of the life and thought of important confessional Lutherans who shaped theology with an ecumenical, world-wide impact. The focus here is not on later twentieth-century figures but earlier ones, selected similar to the spirit manifest in Karl Barths contention lest we forget where contemporary theology came from (Protestant Theology From Rousseau to Ritschl). The essays composed over the last five years were initiated by Lutheran Quarterly in order to assess our recent past as we move into a new millennium. The goal of each author, each a leading theologian, has been to describe each thinkers life and vocation and how each thinkers work continues to impact theology today.

Im Juni 2011 fand die erste Konferenz des Reformation Research Consortium (RefoRC) am Institut fur Schweizerische Reformgeschichte an der Theologischen Fakultat Zurich statt. Der Titel Mythos der Reformation ermutigte kritische Perspektiven auf herkommliche Vorstellungen uber die Reformation des 16. Jahrhunderts. Peter Opitz bietet eine Auswahl von dort gehaltenen Vortragen und versammelt facettenreiche Aspekte und Perspektiven zur Thematik. Dadurch gelingt es Opitz zumindest einen Mythos zu widerlegen, namlich dass die Reformationszeit eine langweilige Periode war, in der es nicht viel mehr auer den herkommlichen Mythen zu entdecken gabe.

Until recently, most non-biblical manuscripts attested in the Qumran library were regarded as copies of texts that were composed after the books of the Hebrew Bible were written. Students of the Hebrew Bible found the Dead Sea Scrolls therefore mostly of interest for the textual and interpretative histories of these books. The present collection confirms the importance of the Dead Sea Scrolls for both areas, by showing that they have revolutionized our understanding of how the text of the biblical books developed and how they were interpreted. Beyond the textual and interpretative histories, though, many texts attested in the Qumran library illuminate the time in which the later books of the Hebrew Bible were composed and reworked as well as Jewish life and law in the time when the canon of the Hebrew Bible developed. This volume gives important examples as to how the early texts attested in the Dead Sea Scrolls help to better understand individual biblical books and as to how the later texts among them illustrate Jewish life and law when the canon of the Hebrew Bible evolved. In order to find an adequate expertise for the seminar The Dead Sea Scrolls and the Hebrew Bible, the editors invited both junior and senior specialists in the fields of Hebrew Bible, Second Temple Judaism, Dead Sea Scrolls and Rabbinics to Rome.

Abi T. Ngunga explores the theme of messianism in the entire corpus of the Old Greek of Isaiah (LXX-Isaiah). This is done through the lens of an intertextual hermeneutic employed by the Isaiah translator as a mode of reading this text.Its introductory chapter looks at the need in scholarship to investigate the topic of messianism in the Greek Bible in general, and in the whole of the LXX-Isaiah in particular. After dealing with a few issues related to the LXX-Isaiah as a translation, Ngunga also surveys thoroughly the topic of intertextuality from its inception to its use in biblical studies including LXX research. Particular attention is given to its application in research done, to date, on the Greek text of Isaiah.Chapter two re-examines a few arguments pertinent to the scholarly opinion that messianic hopes were not prominent among the Alexandrian Jews in comparison to their co-religionists in Palestine. It also explores the relationships between the non-Jewish citizens of the Ptolemaic kingdom and the Alexandrian Jews, with the aim to ascertain the legitimacy of investigating the theme of messianism in a piece of Jewish literature such as the LXX-Isaiah authored in the Hellenistic period. Chapter three analyses in-depth nine selected messianic passages within the LXX-Isaiah (7:1017; 9:17(8:239:6); 11:110; 16:15; 19:1625; 31:9b32:8; 42:14; 52:1353:12; and 61:13a). The study concludes by highlighting the detected particular messianic imprints left on the LXX-Isaiah. Given the results, the study dismisses any doubt concerning the contention that there is a dynamic messianic thought running through the whole of the Greek Isaiah. It also sheds some light on the understanding of some of the messianic beliefs later echoed in early Christianity.

Bennie H. Reynolds analyzes of the language (poetics) of ancient Jewish historical apocalypses. He investigates how the dramatis personae, i.e., deities, angels/demons, and humans are described in the Book of Daniel (chapters 2, 7, 8, and 1012) the Animal Apocalypse (1 Enoch 8590), 4QFourKingdoms(a-b) ar, the Book of the Words of Noah (1QapGen 5 2918?), the Apocryphon of Jeremiah C, and 4QPseudo-Daniel(a-b) ar. The primary methodologies for this study are linguistic- and motif-historical analysis and the theoretical framework is informed by a wide range of ancient and modern thinkers including Artemidorus of Daldis, Ferdinand de Saussure, Charles Peirce, Leo Oppenheim, Claude Levi-Strauss, and Umberto Eco. The most basic contention of this study is that the data now available from the Dead Sea Scrolls significantly alter how one should conceive of the genre apocalypse in the Hellenistic Period. This basic contention is borne out by five primary conclusions. For example, while some apocalypses employ symbolic language to describe the actors in their historical reviews, others use non-symbolic language. Some texts, especially from the Book of Daniel, are mixed cases. Among the apocalypses that use symbolic language, a limited and stable repertoire of symbols obtain across the genre and bear witness to a series of conventional associations. While several apocalypses do not use symbolic ciphers to encode their historical actors, they often use cryptic language that may have functioned as a group-specific language. The language of apocalypses indicates that these texts were not the domain of only one social group or even one type or size of social group.

Robert McKelvey argues that John Bunyan wrote The Holy War as a warfare allegory symbolizing the salvation history of Scripture from a Calvinistic-covenantal perspective. In this cosmic drama of redemption, the "Histories That Mansoul, and her Wars Anatomize" include the individual-soteric-microcosmic level or ordo salutis unfolding analogous to the redemptive-historical-macrocosmic level or historia salutis. The eternal covenant of redemption provides the foundation for this history of salvation, which progresses from creation to the anticipation of consummation. This scheme finds its roots in the Puritan philosophy of "universal history" which sees all historical events serving Gods redemptive purposes. The individual, through union with Christ founded on election, participates in the drama by inclusion within the trans-historical covenant of grace. As a depiction of cosmic war, The Holy War sets forth the enmity between the church and Antichrist, which is representative of the greater battle between Christ and the devil from Genesis to Revelation. As a pastoral guide to persecuted saints, Bunyan retrospectively rehearses the history of redemption to grant comfort. In addition, he prospectively reveals the consummation of redemption to encourage perseverance and instil eschatological hope. This thesis is substantiated contextually through Bunyans life and writings, historiographically by surveying the history of Holy War interpretation, pre-textually by examining the introduction to the allegory, and textually by analyzing the allegory itself.

Guy Williams beleuchtet die Rolle der Geistwesen in den echten paulinischen Briefen. Entgegen der weit verbreiteten Ansicht, Geister und spirituelle Wesen seien fur Paulus unbedeutend und trivial gewesen, vertritt Williams die These, dass diese inharente Merkmale der Briefe darstellten. Die Berucksichtigung ihres historischen und kulturellen Hintergrundes zeigt, dass die Vorstellung von den Einwohnern der paulinischen Geistwelt, den Engeln, Damonen, Kraften und Satan, denen des allgemeinen Gedankenguts entspricht.Schlielich bezieht Williams die Ergebnisse seiner Untersuchung auf drei Bereiche: Paulus Christologie, seine Soteriologie und seine Vorstellung von Gemeinschaft. Sein Ansatz erlaubt einen frischen Blick auf Ort und Bedeutung von spirituellen Wesen bei Paulus, nicht im Sinne einer neuen Doktrin, aber als allgemeines und kulturelles Idiom der paulinischen Texte.

Calvin hatte groes Interesse daran, was die Bibel uber den Menschen lehrt, wer er ist, was er tut, was seine Rolle und Verantwortung in der Welt ist. Vom Gottesverstandnis, so Johannes Calvin, lasse sich auf ein adaquates Verstandnis des Menschen schlieen, denn dieser sei in Gottes Ebenbild geschaffen. Geht man Calvins Verstandnis von Gott naher auf den Grund, darf eine Berucksichtigung des historischen Kontextes, in dessen Rahmen sein imago Dei entstanden ist, nicht fehlen. Jason Van Vliet bettet seine Uberlegungen in die stark humanistisch gepragte Denkweise der Renaissance, seine Interaktion mit Philipp Melanchthon und seine Auseinandersetzung mit Andreas Osiander ein und kommt schlielich zu einer genauen Profilierung des imago Dei des Johannes Calvin.

"I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh" (Ezechiel 36:26). This biblical image, particularly significant for Jews, Christians, and Muslims, gives insight into the central issues of this book: how a greater readiness to reconcile can take place among individuals and groups who experience the "suffering of the other," even in the midst of a protracted conflict such as the Israeli-Palestinian one. This book offers a collection of essays written by the team members of a transdisciplinary DFG project between Jena University, Ben Gurion University, Tel Aviv University, and the Wasatia Academic Institute.

The volume focuses on the various representations of the Beyond in later Antiquity, a period of intense interaction and competition between various religious traditions and ideals of education. The concepts and images clustering around the Beyond form a crucial focal point for understanding the dynamics of religion and education in later Antiquity. Although Christianity gradually supersedes the pagan traditions, the literary representations of the Beyond derived from classical literature and transmitted through the texts read at school show a remarkable persistence: they influence Christian late antique writers and are still alive in medieval literature of the East and West. A specifically Christian Beyond develops only gradually, and coexists subsequently with pagan ideas, which in turn vary according to the respective literary and philosophical contexts. Thus, the various conceptualisations of the great existential unknown, serves here as a point of reference for mirroring the changes and continuities in Imperial and Late Antique religion, education, and culture, and opening up further perspectives into the Medieval world.

Neste livro os leitores terão a chave para os segredos de Enoch e poderam compreender a essência por trás de seu significado espiritual. São 585 páginas de puro conhecimento que levarão o Leitor a ve

In his work Andreas Bergman delves into the depths of Martin Chemnitzs theological legacy, focusing on the often-neglected topic of the certainty of salvation. Through meticulous analysis and nuanced interpretation, Bergman uncovers the intricate intellectual and affective dimensions of Chemnitzs thought, exploring its implications for justification, predestination, and the broader theological landscape. By illuminating the tensions and paradoxes inherent in Chemnitzs theology, Bergman challenges readers to reevaluate fundamental assumptions about faith and salvation. Accessible yet scholarly, this monograph offers a valuable resource for academics, clergy, and lay readers seeking to deepen their understanding of Lutheran theology and its relevance for contemporary faith practice.

Calls for reformation were widespread across the medieval Roman Catholic Church, but few were as nuanced or philosophically rich as the lifelong work of Cardinal Nicholas of Cusa (14011464). Cusa centralized the coincidentia oppositorum, the coincidence of opposites, in our knowledge of God and the mystical institution of the Church. In his book, Michael R. Kearney traces Cusas historical impact on philosophy of communication and communication ethics with an eye toward the health of institutions in a postmodern moment of cynicism and decline. Cusa loved the church and fought passionately for its reform, energized by the "clouded vision" of a God who is beyond opposites. This champion of dialogic reformation offers churches and communities an unfinished task with a unity of contraries at its heart: upholding local narrative ground with tenacious loyalty while working in an increasingly large world.

In the Bondage and Liberation of the Will, Calvin claimed full agreement with Luthers doctrine of the unfree will and divine necessity. Some scholars argue however that Calvin was trying to create the appearance of unity and was embarrassed by Luthers teaching. They have also denied any substantial influence from Luther. Others argue that the Reformers discontinued their teaching on necessity in the face of criticism. Matthew Heckel defends Calvins claim to unity with Luther and that Luther had a formative influence on Calvin. The latter can be seen in the fact that Calvin followed uniquely Lutheran contributions like the denial of free choice as a misleading term, free choice only in what is under human dominion, contingency defined as chance, divine omnipotence as the actuating force of divine necessity, and the distinctions between the hidden and revealed God and law and gospel. Despite what some interpreters have said, both Reformers affirmed necessity because of sin and divine sovereignty throughout their careers. Though the Reformers believed in divine necessity, they were careful to say that God was not the author of sin either before or after the fall of humankind. While Luther and Calvin agreed on necessity imposed by sin and divine sovereignty, they affirmed that the human will is always voluntary and thus responsible for its actions. Concerning predestination, they taught its double nature respecting the elect and the reprobate, while consoling believers by pointing them to grace alone in Christthe revealed Godand Gods preservation of the elect. Differences between the Reformers are noted but true solidarity existed on the will.