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Defending Christianity in our time became unpopular, "private", shy and... poor. Catholic fundamental theology officially responsible for defending faith on behalf of the Catholic Church is aware of being in crisis: crisis of identity and content, and... popularity. It needs a new overall structure: a new point of departure and a new "spirit". It was offered by Joseph Ratzinger, Krzysztof Kaucha declares. Almost everything that has been recently used to undermine the Christian faith and Christianity is used by Ratzinger to defend Christianity. Kaucha offers over a dozen arguments for Christianity based on Ratzingers writings (and his original thinking): the Christian axiom as an argument for Christianity, Jesus Christ as the proof of the existence of God, Divine Revelation as an unending proof of Gods existence, the alternative argument, the argument from definitive novelty, the argument from the absence of someone greater than Jesus, argument from truth, the anthropological argument, the argument from forgiveness, the argument "from reason", the argument from faith, Ratzingers wager (in analogy to the famous Pascals wager), the argument from the whole truth (many times very painful for Christians) about Christianity, the argument from the whole truth (many times very shameful for Catholics) about the Church, comparative argument no. 1 (Christianity versus other Religions), comparative argument no. 2 (Christianity versus the ever more secularized world).

Critical spatial approaches particularly those informed by the scholarship of Lefebvre, Foucault, and Soja have significantly impacted biblical scholarship over the last twenty years. However, these spatial approaches have been limited due to the methodological challenges inherent in transposing the social-scientific approaches of the aforementioned scholars to the task of biblical interpretation. This volume adapts conceptual metaphor theory as a methodological bridge to address such constraints. The first half of the volume begins by surveying the field of critical spatiality in biblical studies, arguing for the need for fresh methodological development. Thereafter, the volume delineates a particular critical spatial approach, inspired by Lefebvre and Foucault, for which conceptual metaphor theory is proposed as a methodological bridge. The second half of the volume begins by proposing the Psalms of Ascents as a case study upon which the method could be applied. It is then argued that the proposed method if efficacious should provide insight on corpus"Zion theology" and its so-called pilgrimage character. Using the proposed method in conjunction with conventional historical-grammatical tools of poetic analysis, each psalm is analysed with regard to its metaphor and spatiality. The volume concludes that the case study demonstrates the efficacy of the proposed methods by allowing a rich reading of each psalm, especially by explicating the spatial narratives and/or spatial metaphorical conceptualisations that underlie each text, and providing fresh insight on the collection as a whole.This volume has been awarded the2024 Rev. Dr Lien-Hwa Chow Memorial Foundations Outstanding Theological Research Book Award. This award is "to recognize and promote outstanding theological research and publications by Chinese scholars".

One of the significant factors in the responsible implementation of social entrepreneurship is the appropriate shape of the norms and values that determine it. With this in mind, this book draws on Catholic social teaching (CST) to make an original contribution to understanding and describing the axionormative determinants of social entrepreneurship. In the course of analysis and meta-scientific reflection, it was established that the axionormative determinants of social entrepreneurship revolve around three areas: (1) the axiology of (the idea of) social entrepreneurship; (2) the moral principles of social enterprise management; (3) the professional ethics of social entrepreneurs. This approach to research has allowed the original formulation of: (1) the constitutive values of the idea of social entrepreneurship; (2) the concept of the moral dimension of social enterprise management; (3) the concept of professional ethics of social entrepreneurs.

Christianity claims that the incarnation provides reliable knowledge about God but also that the incarnation was undertaken freely and thus need not have happened. Alexander Garton-Eisenacher resolves this tension between epistemological reliability and divine freedom, building particularly from the work of Karl Barth. Garton-Eisenacher offers a fresh reading of the Church Dogmatics that demonstrates how Barths theology provides a promising starting point but notes that his argument is ultimately undermined by the doctrine of eternity within which it is framed. The author overcomes this issue by showing how the promising motifs employed by Barth can be authentically derived from the classical doctrine of eternity instead. In so doing, this work shows that reading classical eternity against a Barthian background also serves to draw out a more temporal interpretation of the doctrine than its contemporary characterization, reclaiming it as a viable Christian understanding of Gods relationship to time.

This volume makes use of diverse methods and approaches to offer fresh treatments of 1 Kings 16 - 2 Kings 16 both synchronically and diachronically. Among its major contributions are a detailed text-critical analysis that frequently adopts readings of the Old Greek and Old Latin and, at the same time, a reexamination of the variant chronologies for the kings of Israel and Judah that argues for the priority of the one in the Masoretic Text. The book presents a new theory of the compositional history of these chapters that ascribes them mostly to the hand of a postexilic "Prophetic Narrator" who reworked older legenda, especially about Elisha, and effectively shaped Kings into the work we have today.

Die Totung von Menschen wird in vielen biblischen Texten thematisiert. Locus classicus ist das Totungsverbot im Dekalog (Ex 20,13; Dtn 5,17).Im Kontext von Krieg oder als Strafe fur schwerwiegende Verbrechen erschien die Totung eines Menschen fur die Verfasser der biblischen Texte wohl kaum problematisch. Gott selbst wird als jemand beschrieben, der das Toten von Personen anordnet und Menschen toten fur ihn. Manchmal ist es sogar Gott selbst, der totet.Andere biblische Aussagen und Traditionen sperren sich gegenuber dieser Sicht: Wurde der Mensch nicht nach dem Bild Gottes geschaffen (Gen 1,26-27; 9,6)? Die Gottahnlichkeit des Menschen impliziert das Verbot, einen Menschen zu toten. In diesem Kontext steht bekanntlich auch das 5. Gebot des Dekalog: Du sollst nicht toten!Die zentrale Frage des vorliegenden Bandes ist, ob und wie biblische und nicht-biblische Totungsverbote als Norm in der Antike funktionieren. Beitrage aus den Bereichen des altorientalischen und antiken Rechts, der Bibelwissenschaft, der alten Geschichte, des antiken Judentums und der fruhen Kirchengeschichte geben Einblicke in diese bis heute aktuelle Thematik. Fachkundige Experten behandeln das Totungsverbot, indem sie die zentralen Frage- und Problemstellungen, die sich in altorientalischer, patristischer und mittelalterlicher Zeit unterschiedlich darstellen, kritisch beleuchten und diskutieren.

Markus Muhling presents an epistemological theory of revelation as perception and a relational-narrative theological ontology based on the concept of dramatic coherence, in which the triune life is understood not as an anomaly within ontology, but rather as the decisive condition of its possibility. Muhling further demonstrates that potential for resolving certain theological problems arises if new insights from the natural sciences, such as the theory of the ecological brain in the neurosciences and the theory of niche-construction in evolutionary theory, are taken into account. Similarly, he also proposes that neuroscience and evolutionary biology can procure advantages from a dialogue with theology.

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.

Recognizing the absence of a God named Yahweh outside of ancient Israel, this study addresses the related questions of Yahwehs origins and the biblical claim that there were Yahweh-worshipers other than the Israelite people. Beginning with the Hebrew Bible, with an exhaustive survey of ancient Near Eastern literature and inscriptions discovered by archaeology, and using anthropology to reconstruct religious practices and beliefs of ancient Edom and Midian, this study proposes an answer. Yahweh-worshiping Midianites of the Early Iron Age brought their deity along with metallurgy into ancient Palestine and the Israelite people.

Theodore Beza (15191605) was a talented humanist, Protestant theologian, political agitator, and prominent minister of the reformed church in Geneva during the second-half of the 16th century. During his long career, Beza exercised strategic leadership in his efforts to preserve reformed Christianity in Geneva and his native France, as well as to defend the theological legacy of John Calvin throughout Europe. Bezas diverse literary corpus of more than seventy works demonstrates that he was well-versed in classical literature, skilled in biblical exegesis, and adroit in theological controversy.More than an ivory-tower theologian, Beza maintained contact with the leading political and religious figures of his day, including Henry IV of France and Elizabeth I of England, as well as John Calvin, Heinrich Bullinger, and Philipp Melanchthon. He also participated in some of the most important colloquies and controversies of his generation, such as the Colloquy of Poissy (1561), the National Synod of La Rochelle (1571), and the Colloquy of Montbeliard (1586). This roll call of eminent people and important events indicates the central role that Beza played in the explosive political and religious controversies that roiled Western Europe during this troubled century.This edited volume explores neglected aspects of the history, theology, and literary contribution of Beza. The thirteen contributors to this volume are an accomplished group of scholars who specialize in the religious and social history of early modern Protestantism. Theodore Beza at 500 celebrates the 500th anniversary of the reformers birth by providing an original, insightful, and multifaceted study of one of the most important leaders of reformed Protestantism after John Calvin.

There is a longstanding scholarly debate on the nature of prophecy in ancient Israel. Until now, no study has based itself on the semantics of the Hebrew lexeme nbi ("prophet"). This investigation by William L. Kelly discusses the nature and function of prophecy in the corpus of the Hebrew book of Jeremiah. It analyses all occurrences of nbi in Jeremiah and performs a close reading of three primary texts, Jeremiah 1.419, 23.940 and 27.128.17. The result is a detailed explanation of how prophecy works, and what it meant to call someone a nbi in ancient Israel. Combining the results of the semantic analysis and close readings, the study reaches conclusions for six main areas of study: (1) the function and nature of prophecy; (2) dreams and visions; (3) being sent; (4) prophets, priests and cult; (5) salvation and doom; and (6) legitimacy and authority. These conclusions explain the conceptual categories related to nbi in the corpus. I then situate these findings in two current debates, one on the definition of nbi and one on cultic prophecy. This study contributes to critical scholarship on prophecy in the ancient world, on the book of Jeremiah, and on prophets in ancient Israel. It is the first major study to analyse nbi based on its semantic associations. It adds to a growing consensus which understands prophecy as a form of divination. Contrary to some trends in Jeremiah scholarship, this work demonstrates the importance of a close reading of the Masoretic (Hebrew) text. This study uses a method of a general nature which can be applied to other texts. Thus there are significant implications for further research on prophecy and prophetic literature.

At the twilight of the Weimar Republic, politicians, scientists, and theologians were engaged in debates surrounding the so-called "Jewish Question." When the Nazi Party came to power in 1933, these discussions took on a new sense of urgency and poignancy. As state measures against Jews unfolded, theological conceptions of the meaning of "Israel" and "Judaism" began to impact living, breathing Jewish persons.In this study, Ryan Tafilowski traces the thought of the Lutheran theologian Paul Althaus (18881966), who once greeted the rise of Hitler as a "gift and miracle of God," as he negotiated the "Jewish Question" and its meaning for his understanding of Germanness across the Weimar Republic, the Nazi years, and the post-war period. In particular, the study uncovers the paradoxical categories Althaus used to interpret the ongoing theological significance of the Jewish people, whom he considered both an imminent threat to German ethnic identity and yet a mysterious cipher by which Germans might decode their own spiritual destiny in world history.Sketching the peculiar contours of Althaus theology of Israel, this study offers a fresh interpretation of the Erlangen Opinion on the Aryan Paragraph, which is an important artifact not only of the Kirchenkampf, but also of the complex and ambivalent history of Christian antisemitism. By bringing Althaus into conversation with some of the most influential theologians of the twentieth centuryfrom Karl Barth and Emil Brunner to Rudolf Bultmann and Dietrich BonhoefferTafilowski broadens the scope of his inquiry to vital questions of political theology, ethnic identity, social ethics, and ecclesiology. As Christian theologians must once again reckon with questions of national self-understanding under the pressures of mass migration and resurgent nationalisms, this investigation into the logic of ethno-nationalist theologies is a timely contribution.

In the field of biblical hermeneutics one area which scholarship has neglected is Catholic biblical scholarship during the early modern era. A brief look through a standard textbook on hermeneutics reveals the alltocommon jump from Luther, Calvin and the other Reformers, straight to Spinoza and the pioneers of the historical critical method. Catholic figures during the Reformation and afterward are often considered too reliant on tradition, too entrenched in dogmatic disputes, and too ignorant of historical methods to be taken as serious scholars of Scripture. In this timely work, Dr. Murray addresses these misconceptions and systematically shows why they are inadequate and a more nuanced judgment is needed. Beginning with a much-needed overview of contemporary scholarship, the work examines the historical context and key influences on the Catholic approach to the Bible. After addressing the Council of Trent and the Jesuit Order, it then examines two influential Jesuit biblical scholars in the next two chapters, the Spanish Cardinal Franciscus Toletus (15321596) and the great Flemish exegete Cornelius a Lapide (15671637). Dr. Murray examines the life, works, secondary literature, and biblical hermeneutics of both great scholars showing that Catholics, just like their Reformed brethren, could be serious and quality exegetes. While they lacked the historical knowledge and tools of today, the work shows that the Jesuits were pioneers in showing how their faith and devotion could be compatible with a historical and scientific study of Scripture. Jesuit Biblical Studies After Trent is a must read for those seeking to understand how Catholics were approaching the Bible after the Reformation and for those seeking to learn how to integrate their personal faith with a scientific study of Scripture.

This volume invites scholars of the Catholic and Protestant Reformations to incorporate recent advances in transnational and transregional history into their own field of research, as it seeks to unravel how cross-border movements shaped reformations in early modern Europe. Covering a geographical space that ranges from Scandinavia to Spain and from England to Hungary, the chapters in this volume apply a transregional perspective to a vast array of topics, such as the history of theological discussion, knowledge transfer, pastoral care, visual allegory, ecclesiastical organization, confessional relations, religious exile, and university politics.The volume starts by showing in a first part how transfer and exchange beyond territorial circumscriptions or proto-national identifications shaped many sixteenth-century reformations. The second part of this volume is devoted to the acceleration of cultural transfer that resulted from the newly-invented printing press, by translation as well as transmission of texts and images. The third and final part of this volume examines the importance of mobility and migration in causing transregional reformations. Focusing on the process of crossing borders in peripheries and borderlands, all chapters contribute to the de-centering of religious reform in early modern Europe. Rather than princes and urban governments steering religion, the early modern reformations emerge as events shaped by authors and translators, publishers and booksellers, students and professors, exiles and refugees, and clergy and (female) members of religious orders crossing borders in Europe, a continent composed of fractured states and regions.

This volume examines the role of identity formation and stages of sequencing of the steps of reconciliation which is an enduring rather than ad an ad hoc phenomenon. RIPAR 4 asks for both the challenges to it from the domestic and international systems and the actors involved, as well as for the role of history, memory and remembrance either as catalysts for or obstacles to reconciliation. The analyzing of the connection among the past, the present and the future in actual or prospective reconciliation embraces all these topics and questions.Influenced by the crisis in the former Sovjet Union following the March 2014 Russian annexation/integration of Crimea and the movement of Russian soldiers into Eastern Ukraine to aid Ukrainian separatists the essays in this volume were written in 2015. Reconciliation is a frequently ill-defined term. As an aspiration in this volume it encompasses three senses: an incipient, thin and minimal form amounting to passive, peaceful coexistence after enmity; a more elaborate, intermediate and engaged form that is captured by the term rapprochement; and a thick or fuller form denoting active friendship, empathy, trust, magnanimity and, ultimately, amity. Beyond the definitional goal, the volume addresses ten themes. Firstly, reconciliation is being questioned as a process and/ or a terminal condition. A view is made on the requirements for the transition from conflict to a reconciliatory process, and the obstacles to beginning a process of reconciliation. Its soft and hard expressions inter alia in emotional and political dimensions are also subject of the authors interest. The observations about conflict and cooperation offered in this volume wish to add significantly to the burgeoning literature of reconciliation. These essays demonstrate that we need a variety of disciplinary and theoretical perspectives to grapple with conflict and to promote reconciliation.

Novick studies the relationship between rabbinic midrash and classical (and to a lesser extent pre-classical) piyyut?. The first focuses on features of piyyut? that distinguish it, at least prima facie, from rabbinic midrash: its performative character, its formal constraints, and its character as prayer. The second part considers midrash and piyyut? together via an analysis of a narrative form that looms large in both corpora. The "serial narrative" is a narrative that binds biblical history together by stringing together instance of the "same" event across multiple time periods. Thereby, Novick surveys basic features of serial narratives in midrash and piyyut?. Subsequent chapters take up instance of specific serial narrative forms from Second Temple literature to piyyut: the kingdom series, the salvation history, and the serial confession. Together, the two parts yield a nuanced account of the continuities and discontinuities between the two great corpora produced by rabbinic and para-rabbinic circles in Roman Palestine.

In 11 essays The Doctrine of Election in Reformed Perspective reflect ongoing investigations concerning the doctrine of election, with special focus on the Synod of Dort 161819. Important lines of demarcation between different Reformed orthodox groups and denominations find their root divergence, as well as historical concentration point, in relation to this very issue. The ongoing research presented in this collection can open up a fresh field of fertile investigation for theological discussion. Moreover, she may lead to interdisciplinary perspectives and a cooperative approach to research, also beyond the field of theology. For this too is the field of philosophers and historians, those who trace the history of Christianity or are studying early modern Europe.The volume consists of three sections. In the first Part three essays reflect historical and philosophical issues before the Synod of Dort. Part Two explores aspects of the Synod of Dort itself. The focus in Part Three is on the reception of the Synod of Dort. Finally, the following question is answered: How were the Canons of Dort regarded in the 17th19th century, and what does the history of their editions tell us?The editor, Frank van der Pol, was the program leader of the combined research group Early Modern Reformed Theology (EMRT) of the theological universities Apeldoorn and Kampen. In cooperation with the A Lasco Bibliothek Emden the EMRT organized an international conference on Oct. 29 and 30, 2014 about the doctrine of election in reformed perspective. The researchgroup is convinced that the dual line of research on history and theology of the Reformation tradition must continue and be strengthened. On the occasion of the 400th anniversary of the Synod of Dort, the researchers, wanting to do their work in a broader context with a wider dialogue, make their proceedings accessible for more people and institutes by publishing them in this volume.

This is a study on Reformed theological debates during the Long Eighteenth Century in Britain and New England. By Long a period that goes beyond 17001799 is in view. This examination begins just before the eighteenth century by looking at the Neonomian-Antinomian debate in the 1690s. This is followed by the Marrow Controversy in Scotland in the eighteenth century. After that, the authors address the ecclesiological debates between George Whitefield and the Erskines. The doctrine of free choice concerning Edwards and his departure from classical Reformed orthodoxy is highlighted next, followed by reflections on the Edwardseans and the atonement. Returning to Britain again, the volume provides a study on hyper-Calvinism, and on eschatological differences among key figures in the eighteenth century. More specific debates in particular Baptist circles are noted, including the battle over Sandemandianism and the Trinitarian battles fought by Andrew Fuller and others. Returning to ecclesiology, a discussion on the subscription controversy in Philadelphia in the early eighteenth century and an analysis of the debate about the nature of revival in New England close this volume.

The doctrine of the pactum salutis (covenant of redemption) offers the idea of a covenant between the very persons of the Trinity for the redemption of humanity. The doctrine received most of its attention in seventeenth-century Reformed theology, and has been criticized and almost totally forgotten in dogmatics since the eighteenth century. Most recent Reformed dogmatics tend to ignore the doctrine or disparage it from biblical, trinitarian, christological, pneumatological, and soteriological perspectives-namely, the doctrine lacks scriptural basis; it is tritheistic; it leads to subordination of the Son; it omits the role of the Holy Spirit; and it applies a deterministic idea for the Christian life. The theologies of Witsius, Owen, Dickson, Goodwin, and Cocceius portray a very robust form of the doctrine. Witsius argues with the help of a peculiar methodology of cross-referencing and collation of related scriptural texts that the doctrine is firmly based on biblical exegesis that was passed on from the patristic era. The doctrine formulated by Owen endorses the doctrines of inseparable operations and terminus operationis so as to give deep insight into the Trinity. In Dicksons doctrine, the Sons voluntary consent and obedience to the will of the Father are highly emphasized. Likewise, Goodwins depiction of the Holy Spirit secures the divinity of the Spirit as well as his indispensable role for the transaction and accomplishment of the pactum. The doctrine in the theology of Cocceius sheds much light on the vibrant dynamic of the Christian life in accordance with the ordo salutis. The doctrine of the pactum salutis of the five Reformed theologians clearly shows that the doctrine is both promised and promising for theology and the life of faith.

From different perspectives this book studies the role of Reformation theology in the shaping of Danish society and the social dimensions of Lutheran confessional culture. The book develops an approach making it possible to draw strong conclusion about the social teaching of Luther and its impact on the development of the Danish society. It works on a conceptual level by analyzing the social dimensions of key Lutheran concepts and their translation into the doctrine of the three estates (church, household, and state), and on the level of lived experience of life within these three orders, not at least within the household forming the ideal form also for church and state. Thus the chapters in the book endeavor to connect the social ideas inherent in the Lutheran confession with the social formation of the Danish state from the Reformation into the period of Absolutism. A long mono-confessional situation within the Danish Monarchy makes it possible to study the impact of Lutheranism and the development of a confessional culture within a uniquely long timeframe. The focus is on basic mediums for the translation of Lutheran ideas into social practice: law, primarily connected to marriage and family; and the role of household, both as primary social relations and as basic social and political model. In this way the book offers important insights for theologians, historians, sociologists, and academically anyone interested in the relation between theology and sociality, confession and culture.