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A disciple of Origen, whose work on Zechariah reached only to chapter five and is no longer extant, Didymus's commentary on this apocalyptic book illustrates the typically allegorical approach to the biblical text that we associate with Alexandria
This book uncovers an early collection of sayings, called N, that are ascribed to Jesus and are similar to those found in the Gospel of Thomas and in Q, a document believed to be a common source, with Mark, for Matthew and Luke. In the process, the book sheds light on the literary methods of Mark and Thomas. A literary comparison of the texts of the sayings of Jesus that appear in both Mark and Thomas shows that each adapted an earlier collection for his own purpose. Neither Mark nor Thomas consistently gives the original or earliest form of the shared sayings; hence, Horman states, each used and adapted an earlier source. Close verbal parallels between the versions in Mark and Thomas show that the source was written in Greek. Hormans conclusion is that this common source is N.
This proposal is new, and has implications for life of Jesus research. Previous research on sayings attributed to Jesus has treated Thomas in one of two ways: either as an independent stream of Jesus sayings written without knowledge of the New Testament Gospels and or as a later piece of pseudo-Scripture that uses the New Testament as source. This book rejects both views.
Narratives of Nature and the Self in Job
Theologians and philosophers are turning again to questions of the meaning, or non-meaning, of the natural world for human self-understanding. Brian R. Doak observes that the book of Job, more than any other book in the Bible, uses metaphors drawn from the natural world, especially of plants and animals, as raw material for thinking about human suffering. Doak argues that Job should be viewed as an anthropological “ground zero” for the traumatic definition of the post-exilic human self in ancient Israel. Furthermore, the battered shape of the Joban experience should provide a starting point for reconfiguring our thinking about “natural theology” as a category of intellectual history in the ancient world. Doak examines how the development of the human subject is portrayed in the biblical text in either radical continuity or discontinuity with plants and animals. Consider Leviathan explores the text at the intersection of anthropology, theology, and ecology, opening up new possibilities for charting the view of nature in the Hebrew Bible.
Paul, Biblical Commentary, and the Development of Doctrine in the Early Middle Ages
Constructing Antichrist engages readers with the question: what does Paul have to do with the Antichrist? Integrating new scholarship in apocalypticism and the history of exegesis, this book is the first longitudinal study of the role of Paul in apocalyptic thought
In this masterwork, one of America's leading biblical scholars takes a fresh look at the theology of the Old Testament. Anderson cuts his own path and provides us with creative new insights on all the major sections of the Old Testament. He illuminates the nuances of the various covenants and theological shifts in a highly readable style. His conversation partners include the formative contributors from both the Christian community (Eichrodt, von Rad, Childs) and the Jewish community (Heschel, Herberg, Levenson) while interacting with the most recent developments in the field, especially Walter Brueggemann's Theology of the Old Testament.
God's Wonder and Mystery
German theologian, Klaus Schwarzwäller reclaims Christ's cross and resurrection as God's wonder and mystery. He connects with art, history, contemporary culture, and especially scripture in presenting a trenchant analysis of the modes of power and production that have undergirded both society and the church since the Enlightenment.
The church in the present era comes under the power of the Enlightenment's quest for truth in the measurable, reproducible, and rational. The proof of the Spirit’s power thus comes to depend on the criteria of reason and theory, rather than on the Spirit’s work in the reality of daily life.
When the church and theology operate in this way, the cross and resurrection become something that requires our management, manipulation, or expert interpretation. Thus, the church and theology wind up existing for their own ends, and freedom and faith are replaced with brutal indifference and control.
The truth of the gospel is that on the cross Christ bore the brunt of power and production that could not bear his utter devotion to God and care for the powerless. The cross excludes our control and the power of the resurrection ensures that the negativity of human life borne on the cross will be overcome.
Schwarzwäller calls the church and theologians to relinquish both their conformity to society and the indifference that power and production create and instead focus on tending to God’s word so that the cross and resurrection are again revealed as God’s wonder and mystery.
Fathers, sons, and mothers take center stage in the Bible’s grand narratives, Amy Kalmanofsky observes. Sisters and sisterhood receive less attention in scholarship but, she argues, play an important role in narratives, revealing anxieties related to desire, agency, and solidarity among women playing out (and playing against) their roles in a patrilineal society. Most often, she shows, sisters are destabilizing figures in narratives about family crisis, where property, patrimony, and the resilience of community boundaries are at risk. Kalmanofsky demonstrates that the particular role of sisters had important narrative effects, revealing previously underappreciated dynamics in Israelite society.