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Peter Lampes work has covered a wide range of fields, the common denominator being his interest in contextualizing belief systems. Mirroring his multifaced work, the authors pursue his interest from different interdisciplinary angles, addressing the interdependence between religious expressions and their situations or contexts. The application of theoretical models to texts examples flanks the inspiring theoretical epistemological and methodological reflections. Studies in socio-economic and political history adjoin archaeological, epigraphic, papyrological and iconographic investigations. (Social-)psychological interpretations of texts complement rhetorical analyses. The hermeneutical reception of biblical materials in, for example, the Koran and Christian Chinese or Orthodox contexts, as well as in religious education and homiletics, rounds off the volumes.

The christocentric character of Herman Bavincks thought has long been acknowledged, but an analysis of Bavincks christocentrism has not been forthcoming. The Heart of Dogmatics redresses this situation, offering a comprehensive study of Bavincks concept of a christocentric theological system. Building on the more recent secondary literature, Pass draws attention to many unexplored avenues in Bavincks writings. In particular, Pass sheds light on the intimate connection between Bavincks christocentrism and his organicism. Delving deeply into Bavincks appropriation of Reformed Orthodoxy and German Idealism, Pass presents a compelling account of this thinkers attempt to establish Neo-Calvinism as a modern orthodoxy. By way of conclusion, pertinent ways in which Bavincks christocentrism may prove a useful resource for contemporary projects of theological retrieval are explored in a comparison of Bavinck and John Webster.

Les Devanciers dAquila by Dominique Barthélemy (1963) is an epoch-making work on the textual history of the Septuagint. On the basis of his analysis of the Nahal Hever Minor Prophets Scroll, Barthélemy developed his theory of an early Hebraizing revision (so-called kaige revision), designed to bring the traditional text of the Septuagint closer to the Hebrew text, and recognized examples of it in the B-text of books such as Joshua, Judges, and Samuel-Kings. The work of these early Hebraizing revisers resembled the later very literal translation by Aquila; hence the name of the book, "the predecessors of Aquila". Textual scholars of today continue in the footsteps of Barthelemy and work on the same questions that were raised in Devanciers: How extensive was the influence of the kaige revision and how can it be recognized? What is the nature of the Lucianic text: when does it represent the Old Greek and when does it give a stylistically revised text? What is the relationship between the kaige revision and Theodotions revision of the Septuagint?The present volume mainly consists of papers presented at the 50th anniversary symposium of Les Devanciers dAquila that was held in connection with the SBL International Meeting in St Andrews, Scotland, in 2013. The papers focus on history of research, case studies on the text of Samuel-Kings (14 Kingdoms), and studies on the text-historical position of specific witnesses.

Among the most prominent hallmarks of the late Prof. Hanan Eshel (19582010) were his generosity, passion, and integrative approach. The eighteen essays in this volume were selected by Prof. Eshel shortly before his untimely death, to be printed as a collection aimed at contextualizing the textual finds of the Dead Sea Scrolls within their archaeological settings and within the contours of contemporary scholarship.The Qumran texts that stand at the center of these articles are correlated with archaeological and geographic information and with a variety of textual sources including epigraphic evidence and, especially, the Hebrew Bible, Josephus, and rabbinic texts. The essays are organized according to the provenance of the discovered material, with sections devoted to the Damascus Documentand the scrolls from Caves 1, 3, 4, and 11, as well as a final more general chapter.Half of the essays have been previously published in English, while the other half have been translated from Hebrew here for the first time. The book includes essays that have been co-authored with Esther Eshel, Shlomit Kendi-Harel, Zeev Safrai, and John Strugnell.

Timothy P. Mackie focuses on the quantitative differences between the Greek and Hebrew text witnesses of the book of Ezekiel and explores the interrelationships between the production, transmission, and interpretation of scriptural scrolls by Jewish scribes during the late Second Temple period. A comparison of the Hebrew Masoretic text and Greek Septuagint versions of Ezekiel provides a large body of evidence for the phenomenon of "scribal expansion," instances where scribes added words and phrases into the body of the text.Mackie starts off by laying out a methodology for identifying scribal additionsamong the many textual differences between the Hebrew and Greek text-forms of Ezekiel. Having compiled an index of such quantitative differences, he proposes a descriptive typology for categorizing and analyzing the different types of additions in order to understand their purpose and significance. The body of the book is a commentary on all the various types of scribal expansion.The scribal additions in Ezekiel show how scribes expressed reverence for the texts divine authority, by not only by preserving the sacred text, but supplementing it in order to increase its coherence and clarity for future readers. They also demonstrate an awareness of an emerging collection of scriptural scrolls in the post-exilic Judean community and represent attempts to coordinate Ezekiel with other parts of that collection.Ultimately, the scribal expansions in Ezekiel provide a glimpse into the intersection of scriptural interpretation, scribal production, and the transmission of these texts. Mackies Conclusions are relevant not only for text-critical scholarship on the Hebrew Bible, but also for research on the early history of Jewish scriptural exegesis and scribal culture.

The Book of Wisdoms understanding of Israels history, of contemporary politics and of the immortal fate of the persecuted sage can be understood to be part of one theological system. This system integrates texts and concepts from Jewish Wisdom, the biblical narratives of the patriarchs from Adam to Moses, eschatological hope and apocalyptic language, an understanding of the spirit of God in the enabling of prophets and leaders and, most distinctively, the Stoic concept of pneuma. This last concept unites the biblical resources and allows Wisdom, using eschatological language, to speak of the ordering of the cosmos for the judgement for the wicked and the exaltation of Gods people in the present age.Matthew Edwards addresses first the question of the literary unity of Wisdom. This is followed by an examination of the differing uses of the term pneuma within Wisdom, that is as divine agent of salvation, the means of the ordering the cosmos and the substance from which souls are composed. The nature of personal salvation within Wisdom is also considered and shown to be an integral part of the understanding of the cosmos, ordered for judgement and exaltation. Finally, this notion of the ordering of the comos and history for Gods people is discussed with its consequences for Jewish life under contemporary Hellenistic and Roman rule.

Though interest in the use of metaphor in the Hebrew Bible has gained momentum in recent years, there is, to date, no investigation which concentrates exclusively on the animal metaphors in the book of Jeremiah. In this book, the author brings to light this neglected area of study by examining the language and imagery of the animal metaphors for the people of Israel in the book of Jeremiah. The contribution that these metaphors make to the theology of the book is given special attention, and since different interpretations have been given to many of the metaphors in question, the author resolves some of the questions regarding the meaning of these images in his in-depth study. Additionally, scholars have not tended to research metaphors for the nation of Israel and thus this volume draws attention to a particular subject which has largely been overlooked.In chapter one Foreman familiarizes the reader with the major theoretical approaches to metaphor and spells out the approach taken in his investigation. Eighteen metaphors are then thoroughly analyzed in chapters two, three, and four. These metaphors are grouped into three categories, each of which constitutes a chapter: pastoral metaphors, mammal metaphors, and bird metaphors. Chapter five draws the results of the inquiry together. This study reveals how animal metaphors make important theological claims about the nation of Israel and demonstrates that they are essential elements of the message of the book of Jeremiah. Foremans elucidation of the language and imagery of the animal metaphors for the people of Israel leads to a richer understanding of these metaphors and ultimately contributes to a more precise interpretation of the message of the book of Jeremiah as a whole.

The Syrohexapla is widely believed to be a faithful witness to the Hexapla of Origen. This Syriac version was produced in the seventh century on the basis of Greek texts related to Origens six-columned masterpiece of biblical scholarship. The signs used in Origens Hexapla, as well as the readings of several Greek Jewish versions which are no longer fully extant, are preserved in this version. The present study evaluates the Syrohexapla as a witness to these hexaplaric materials in 3 Kingdoms (1 Kings).The nearly 600 signs preserved in the Syrohexapla are analysed, divided into correctly marked asterisks, correctly marked obeli, and inaccurately marked readings. The more than 300 readings attributed to the Greek Jewish versions are treated separately. Finally, by including a chapter which examines a portion of the many readings in the Syrohexapla for which no hexaplaric sign has been preserved, the author balances assessments of the reliability of the Syrohexapla for studying the remains of Origens Hexapla.This study prepares the way for the authors new critical edition of the hexaplaric fragments of 3 Kingdoms.

Sergio Rosell Nebreda focuses on how the Philippian Christ-followers received Pauls letter. The social, historical, literary, rhetorical, anthropological and theological elements are dealt with in order to understand the effect Paul wanted to achieve.The main thesis of the book is that the apostle Paul, who greatly suffered at Philippi, and writing from a prison, desires to affect the Philippians believers to acquire a Christ-orientation based on the values expressed in the Christ-hymn. Phlp 2, 511 forms the core of Pauls theological narrative that aims at constructing a sense of imitatio and conformatio in the Christ-following community. Paul uses a friendly style in his letters in order to produce rapport and trust in the community, presenting himself as examplum ad imitando, after that of Christ. It is because Paul so fully identifies with Christs orientation in life that the apostle presents himself as a slave of Jesus Christ.In the midst of a society ill with the desire for honour and power, the Christ narrative stands as a radical call for an alternative life-style, based on the exercise of humility which seeks the interest of others rather than focusing on ones own needs and desires. Paul insists on the basis of the Christ-hymn that such a life-style reveals Gods character and it is therefore a life rewarded. Through the use of Social Identity Theory this book evaluates how ancient people constructed their group identity in daily life and how through a seemingly inferior model (that of Christs kenosis in 2, 511) the community receives a re-definition of values which are according to Gods values, and who has the last word in history. Paul thus presents an alternative and viable way of life in the midst of a society he knows well.

24 scholars Jewish, Protestant, Roman Catholic from North America, Israel, and various European countries, contribute to this rich volume on medieval interpretation and exegesis of the Hebrew Bible/Old Testament (5th through 12th centuries). Geographically, they cover most of the world as it was known in these times: from Syria to Spain, from Rome to the Rhine and the Seine. The volume also contains supplements to the previous volume, on Ben Sira and the Wisdom of Solomon. The indexes (names, topics, references to biblical sources and a broad body of literature beyond) are the key to the wealth of information provided. Undoubtedly, this volume will meet the high expectations set by the reviewers of the first volume (I/1) of the series: "Definitive reference work" (Religious Studies Review) "Mine dinformation dune grande richesse" (Revue dhistoire et de philosophie religieuses) "Monumental ouvrage" (Revue dhistoire ecclesiastique) "A veritable treasury" (Catholic Biblical Quarterly) "The foremost account of Jewish and Christian biblical interpretation" (Expository Times) "Onmisbaar handboek voor jeder een die zich serieus met bijbelstudie bezighoudt" (Stem van het boek) "Respekt gebietende Summe wissenschaftsgeschichtlicher Forschung" (Zeitschrift fur Altes Testament) Selected chapters 23. The Problem of Periodization of Middle Ages 25. Jewish Bible Interpretation in Early Post-Talmudic Times 26. Gregory the Great 28. Seventh through Ninth Century 1. Isidore of Seville 3. Exegesis in the time of Charlemagne 4. From Angelomus of Luxeuil to Remigius of Auxerre 31. The Flourishing Era of Jewish Exegesis in Spain 1. The Linguistic School: Judah Hayyuj, Jonah ibn Janah, Moses ibn Chiquitilla and Judah ibn Balam 2. The Aesthetic Exegesis of Moses ibn Ezra 32. The School of Literal Jewish Exegesis in Northern France 4. Menahem ben Helbo5. Solomon Yishaqi / Rashi (10401105) 8. Samuel ben Meir / Rashbam (10801160) 33. Jewish Exegesis in Spain and Provence and in the East 2. Abraham ibn Ezra4. Moses ben Nahman / Nahmanides (Ramban) 5. Abraham Maimonides and the Yemenite School 34. The School of St. Victor in Paris 35. Christian Interpretation of the Old Testament 1. Bernard of Clairvaux on the Song of Songs 2. Gilbert of Poitiers and Peter Lombard 6. Albert, Thomas, Bonaventure 36. Development of Biblical Interpretation in the Syrian Churches 38. Literal and Spiritual Scriptural Interpretation: Aspects of Correspondence and Tension between Christian and Jewish Exegesis

Within the framework of a research project aimed at a systematic reconstruction of the ideology of Papacy in the years 14311549 (PRIN 2022 2022BXT33X) this volume takes the Renaissance Church as an institution promoting an ambivalent and complex project of religious reform, where the ideal of the affirmation of a new political power, coexists in dialectic tension with the attempt to absorb and channel the diverse claims for the spiritual renewal of the Church, based on Biblical and apocalyptic motifs. In particular, this volume explores 1) the influence of texts and motifs from early Christianity on the literature produced in the years 14311549 (e.g., the use of Patristic texts; the reception of Biblical motifs in the ideology of reform and in political theology); 2) the rise of the so-called "Catholic orientalism" in Renaissance Rome (biblical scholarship, interpretation of Hebrew texts, Christian Kabbalah), which influenced the conceptualization of different types of Christianity.This edited volume analyzes how Roman Catholic theologians in Rome used Bible exegesis, Patristic writings, and Hebrew studies to defend the Papacys authority against scholars like Lorenzo Valla, as well as the rising tide of the Reformation.

In April 1518, a pivotal event in Martin Luthers career took place in Heidelberg. This was the Heidelberg Disputation, where Luther defended his theology for the first time since the famous Ninety-Five Theses. In these theses, Luther not only defined the content of his theology of the cross but also presented his views on the differences between the love of God and the love of man.In his study, Kari Kopperi offers the first comprehensive analysis of this key Reformation text. The author scrutinizes Luthers theology of love, the theology of the cross, and Luthers understanding of the relationship between theology and philosophy. The theses of the Heidelberg Disputation are placed in a rich sixteenth-century context, and a new interpretation of their content is presented. Kopperi shows that several interpretations of the central theses of Luthers Reformation theology need to be revised, based on questions created by nineteenth-century neo-Protestant theology.

Nigel Voak examines the genesis and evolution of religious evidentialism in England from 1585 to 1700, a deeply influential epistemology which claims that religious beliefs are only justified to the extent that we have evidence to substantiate them, and that we have an obligation to proportion our assent to the strength of our evidence. Given the propositions of faith lack the evidentness of objects of scientific knowledge, absolutely certain assent to such beliefs is therefore epistemically unjustifiable.This epistemology, which breaks with the previous Christian tradition, is classically formulated in John Lockes An Essay concerning Human Understanding (first edition 1690). This study argues that this epistemology of belief can be traced back to the English theologian Richard Hooker (15541600), whose thought was then developed over the course of the seventeenth-century Rule of Faith Controversy, which acted as the crucible for these new ideas on faith, evidence and certainty. Voak shows that the key thinkers in this process, including Locke himself, were aware that this epistemology came from Hooker, and used him in formulating their own influential positions.

Paul Creevey considers the central question: Can one simply assume that the story of the burial, empty tomb, and appearance narratives in Johns Gospel are a literary unity? There are many issues in coherence and cohesion that have led to a wide number of interpretations given to many different aspects of the text that is John 19:3720:29. It is also widely recognized that Johns retelling of these events are distinctive. Creevey analyses the text of John 19:3720:29, showing that the Johannine Evangelist has created a two-part tripartite defense of two central aspects of Christian faith: the case for the empty tomb and the case for the appearance narratives. Using internal literary evidence as well as external evidence from the earliest extant manuscripts he argues that this text has been created to show that the testimony and witness of those first disciples is true and is the basis of any future Christian belief. This work addresses all the issues in the apparent lack of cohesion and coherence in the text to show that each part of the text is connected to an overall defense of belief in these two central aspects of faith. Finally, what is at the heart of these two events is the need to accept that it is the relationship that one has to Jesus and the Father that is central to acceptance of this narrative as an inspired narrative that offers hope for all people.

Every four years, the International Calvin Congress gathers a wide spectrum of presenters from leading scholars to early-career researchers to learn from each other through several days of plenary lectures, panel sessions, and discussions. This volume of collected essays features current research on John Calvin, with a focus on the impact of the exile experience in early modern Europe. Several contributions explore how exile and return shaped Calvin and Reformed communities more generally, while others shed light on key topics in Calvin research, including explorations of his biblical exegesis, theological insights, and the impact of debates with his contemporaries. This volume brings together both senior scholars and newer voices in Calvin studies.

Communion is a dynamic reality love, unity of life, mutual penetration, the closest union. The Holy Spirit is the Communion within the Trinity and forms the communion between God, man and the world, between people, in the Church and within whole reality of this world.Showing pneumatology as a dimension of the entire dogmatic theology determines the originality of this monograph. Typically, theologians focused their works on pneumatology itself. Marek Jagodziskis monograph is especially up to date since the pentecostal awakening in Christianity carries certain dangers. They take the forms of over-exposing the Holy Spirit at the expense of the Son of God, overly simplified ecumenism, emphasising charisms over the institution and putting personal experience over the community faith of the Church. The study is not only a presentation of ideas but brings new and inspiring elements to the scientific discussion. It is an original and creative contribution to the theoretical achievements of theology as a discipline of science. The dissertation brings a new name for the Third Divine Person Communion in the Holy Trinity. Communion reflects the mission of the Holy Spirit which embraces the Church and the sacraments, voices a golden mean between forgetting about the Holy Spirit and the Joachimism of proclaiming the era of the Holy Spirit. The monograph justifies the simultaneous existence of Christology and pneumatology, brings a new perspective on Filioque and is of significance for ecumenism.

The Greek Old Testament, commonly known as Septuagint, has its origins in Ptolemaic Egypt. Egypt developed into a strongly bilingual country, and in the fourth century CE, when Christianity was on firmer ground in Egypt, the Septuagint was translated into Coptic. The intertwined and prolific relation between the Greek and the Coptic Old Testament is now aptly reflected also in the joint ventures of the Gottingen Academy of Sciences and Humanities. Since the 19th century, Gottingen was and is the global center of Septuagint research. In 2015, a new Academy project started, which deals with the translation of the Septuagint into Coptic-Sahidic: "Digitale Gesamtedition und Ubersetzung des koptisch-sahidischen Alten Testaments". Finally, in 2020, the new long-term project "Die Editio critica maior des griechischen Psalters" started at the Gottingen Academy. Both projects work closely together, and the present volume is one of the results of this fruitful collaboration.

The revival of Calvinism in the nineteenth-century Netherlands entailed the neo-Calvinist movement. With Abraham Kuyper, Herman Bavinck became a brand name of neo-Calvinism. Nonetheless, not until the first decade of the twenty-first century was scholarly interest in Bavincks work increasing. The conventional "two Bavincks" model used to read his work for much of the twentieth century argues that some contradictory and irreconcilable themes do exist in Bavincks system, which makes Bavinck a self-contradictory thinker. This dualistic reading characterised most of Bavinck scholars in the second half of the twentieth century. Since James Eglintons new reading of Bavincks organic motif, the conventional model became untenable, and scholars are seeking for a reunited Herman Bavinck. Bavinck as a holistic theologian has become the industry standard of Bavinck studies.Ximian Xu aims on the one hand to maintain "one Bavinck", on the other hand, and more importantly, to fill in a notable gap in Bavinck scholarship that is, no single work hitherto has focused on Bavincks idea of theology as the wetenschap (science) of God. This study demonstrates that the idea of scientific (wetenschappelijke) theology furnishes the meta-paradigm and cardinal model that incorporates the fundamental characteristics and themes of Bavincks dogmatic system. Moreover, it argues that Bavincks scientific theology makes an attempt to engage with the other sciences. Given this, Bavincks scientific theology is relevant today. That is, Bavincks theological insights can be deployed to advance theologys engagement with the other sciences in contemporary secular universities.

Ever since Jesus walked the hills of Galilee and Paul travelled the roads of Asia Minor and Greece, Christianity has shown a remarkable ability to adapt itself to various social and cultural environments. Recent research has demonstrated that these environments can only be very insufficiently termed as "rural" or "urban". Neither was Jesus Galilee only rural, nor Pauls Asia only "urban". On the background of ongoing research on the diversity of social environments in the Early Empire, this volume will focus on various early Christian "worlds" as witnessed in canonical and non-canonical texts. How did Early Christians experience and react to "rural" and "urban" life? What were the mechanisms behind this adaptability?Papers will analyze the relation between urban Christian beginnings and the role of the rural Jesus-tradition. In what sense did the image of Jesus, the "Galilean village Jew", change when his message was carried into the cities of the Mediterranean world from Jerusalem to Athens or Rome? Papers will not only deal with various personalities or literary works whose various attitudes towards urban life became formative for future Christianity. They will also explore the different local milieus that demonstrate the wide range of Christian cultural perspectives.

What is the real meaning of the church for Christian life? If we confess Christian faith, the church is one of the twelve articles, which implies that the church is rather important. In the creeds of the early church catholicity is confessed as characteristic for the church. This means that the church cannot exist without catholicity. What does this qualification mean? In this study the author listens to the understanding of the concept of catholicity in the theology of Ignatius, Cyprian, Cyril, Augustine and Vincent. In the second part of the book some representatives of the reformed tradition are analyzed, namely John Calvin, James Ussher, John Owen, Herman Bavinck and Gerrit Berkouwer. This analysis leads to a comparison between the early church and the reformed tradition. Listening to theologians from the early church and the reformed tradition, Van Vlastuin presents an up-to-date concept of the catholicity of the church which clarifies among others that the visibility of the church belongs to the essence of Christs body, that practicing the catholicity of the church is necessary against denominationalism and party formation, that loss of catholicity leads to spiritual and theological impoverishment, that the understanding of catholicity implies also orthodoxy with consequences for the interpretation of semper reformanda and that the consciousness of catholicity is related to the citizenship of two worlds.