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De Sousa, Paulo Jackson Nóbrega. "A TEMÁTICA ECLESIOLÓGICA “POVO DE DEUS” A PARTIRDE RM 9,24-29." Perspectiva Teológica 45, no. 127 (September 17, 2014): 439. http://dx.doi.org/10.20911/21768757v45n127p439/2013.
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Paulo usa pouquíssimas vezes o termo “povo” (lao,j - laos) e ainda menos o sintagma “povo de Deus”. Ele sempre o faz em citações vétero-testamentárias. Em Rm, ele o usa pela primeira vez em 9,24-29, ponto de partida deste artigo. Esta pesquisa pretende afirmar que a categoria “povo de Deus”, embora não sendo um “superconceito” eclesiológico, é uma importante temática no cenário da reflexão paulina sobre a Igreja. Ela dialoga com o tema teológico tipicamente paulino da filiação adotiva e com a teologia do chamado. Distanciando-se de toda eclesiologia de substituição, defende-se que Deus chama uma comunidade inclusiva (“nós”) dentre os gentios e dentre os judeus. Assim, confirma-se a irrevogabilidade da Palavra de Deus e a consciência de que os dons e o chamado de Deus são sem arrependimento, pois gentios e judeus se alimentam da mesma seiva e da mesma raiz (Rm 11,17).ABSTRACT: Paul, in his letters, very rarely uses the term ‘people’ (lao,j & laos) and even less the phrase ‘people of God’. He always has it in Old Testament references. In Romans, he uses it for the first time in 9:24-29, the departure point for this article. This investigation attempts to affirm that the category ‘people of God’, although not being an ecclesiological central concept (Oberbegriff), is an important theme in the Pauline reflection on the Church. It will dialogue with the typically Pauline theological theme of adoptive sonship and with the theology of the call. Distancing itself from all ecclesiology of substitution, it will argue that God calls an inclusive community (‘we’) within gentiles and within the Jews. So, having confirmed the irrevocability of the Word of God and the consciousness that the gifts and the call of God are without regret, it follows that gentiles and Jews are nourished from the same sap and the same root.
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Jongeneel, Jan. "Messianism in Linear and Cyclical Contexts." Exchange 38, no. 2 (2009): 117–33. http://dx.doi.org/10.1163/157254309x425364.
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AbstractThe Messiah figure originates from the Hebrew Bible/Old Testament. In a linear setting it interprets his person and work politically, spiritually, and apocalyptically. The New Testament applies this Hebrew concept spiritually and apocalyptically to Jesus of Nazareth: he is unrepeatably and irreversibly the Messiah/Christ of both Jews and gentiles. In the Qu'ran Jesus is known as al-Masih, but there this term merely functions as a name. However, the Islam points to the coming of the Mahdi figure at the end of the times, comparable with the Second Coming in Christianity. Therefore, the Messiah/Christ/Mahdi figure, as a unique figure, is at home in Judaism, Christianity, and Islam. These monotheistic religions place him, each in their own way, in a linear frame. In modern times cultural anthropologists and other scholars in the humanities have extended the use of the terms 'Messiah' and 'Messianism' to figures and phenomena in cyclical contexts. They do not hesitate to speak about 'the Hindu Messiah' and 'Buddhist Messianism'. The present article explores the nature of both the cyclical and linear views of time and history, investigates the birth and growth of Messianism in these specific settings, with special reference to modern developments, and compares the linear concepts of the Messiah and Messianism with the cyclical ones. At the end the article questions whether the cyclical and linear views of the Messiah and Messianism can be harmonized by the use of the spiral as bridge.
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Putra, Adi. "Memahami Bangsa-bangsa Lain dalam Injil Matius." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 1, no. 2 (December 30, 2018): 243–52. http://dx.doi.org/10.34307/b.v1i2.59.
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This article described one of the uniqueness of the Gospel of Matthew, namely: the emergence of systemic and consistent elements of other nations (gentile). Though Matthew's Gospel is a gospel written for Jews with an emphasis on fulfilling the Old Testament in Jesus and His ministry. Then, why are the elements of other nations in it? This paper answers it by looking more at the salvation (soteriology) aspects designed by God and also includes other nations in it. Abstrak: Artikel ini menjelaskan salah satu keunikan dari Injil Matius, di mana secara sistematis dan konsisten menjelaskan unsur bangsa-bangsa lain (gentile). Meskipun injil Matius ditulis kepada orang Yahudi dengan sebuah penekanan penggenapan PL dalam Yesus dan pelayanan-Nya. Lalu, mengapa unsur bangsa-bangsa lain dijelaskan secara konsisten dan sistematis di dalamnya? Penelitian ini menjawabnya dengan melihat lebih kepada aspek keselamatan yang telah didesain oleh Allah juga bagi bangsa-bangsa lain
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Walsham, Alexandra. "Miracles in Post-Reformation England." Studies in Church History 41 (2005): 273–306. http://dx.doi.org/10.1017/s0424208400000267.
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To speak of miracles in post-Reformation England may seem like something of an oxymoron. The sense of internal contradiction in my title springs from the fact that sixteenth- and seventeenth-century Protestant ministers consistently maintained that this category of extraordinary events had long since ceased. They did not deny that supernatural acts of this kind had taken place in biblical times. As set down in the books of the Old Testament, God had vouchsafed many wonders to His chosen people, the Hebrews, including the parting of the Red Sea, the raining of manna from heaven, and the metamorphosis of Aaron’s rod into a serpent. Equally, the New Testament recorded the prodigious feats performed by Christ and his apostles to convince the disbelieving Gentiles and Jews: from the raising of Lazarus and the transformation of water into wine at the marriage at Cana to curing lepers of their sores and restoring sight to the blind, not to mention the great mysteries of the Incarnation and Resurrection. But dozens of sermons and tracts reiterated the precept that God no longer worked wonders above, beyond, or against the settled order and instinct of nature – the standard definition of miracle inherited from the scholastic writings of St Thomas Aquinas. Such special dispensations were the ‘seales and testimonials’ of the Gospel. They had been necessary to sow the first seeds of the faith, to plant the new religion centring on the redemption of mankind by Jesus of Nazareth. But this gift, stressed John Calvin and his disciples, was only of ‘temporary duration’. Miracles were the swaddling bands of the primitive Church, the mother’s milk on which it had been initially weaned. Once the Lord had begun to feed His people on the meat of the Word, he expected them to believe the truth as preached and revealed in Scripture rather than wait for astonishing visible spectacles to be sent down from heaven. Although there was some uncertainty about exactly when such wonders had come to an end, Protestant divines were in general agreement that, as a species, miracles were now extinct. Christians could and should not expect to see such occurrences in the course of their lifetimes.
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deClaissé-Walford, Nancy L. "The significance of the apocryphal Greek Additions to Esther for the church today." Review & Expositor 118, no. 2 (May 2021): 161–69. http://dx.doi.org/10.1177/00346373211015354.
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Over the centuries, the Protestant church has increasingly ignored the apocryphal books of the Old Testament, including the Additions to the book of Esther. This article first outlines the extent of the apocryphal material; it then discusses its origins, purported theology, and its “canonicity” in various religious traditions; it then provides a detailed examination of the content of the Greek Additions to Esther and comments on how the Additions alter or add to an understanding of the book of Esther; finally, it offers some comments on the significance of the Greek Additions to Esther for the Church today. The study concludes that the Greek Additions to Esther are a rich resource for the Christian community, providing insight into the issues confronting the diaspora Jews as they made their way in a Gentile world and essential background information for understanding the early Christian world view, enhancing an understanding of what it means to be faithful in a world that seems not to be, and showing the evolving and ever-changing status of what is considered “scripture” today.
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Terka, Mariusz. "Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"." Vox Patrum 57 (June 15, 2012): 677–98. http://dx.doi.org/10.31743/vp.4160.
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Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaiming the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this problem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunderstanding of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the division in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposition of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already accomplished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.
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Zetterholm, Magnus. "'And Abraham believed'. Paul, James, and the Gentiles." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 109–22. http://dx.doi.org/10.30752/nj.69602.
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The New Testament is basically a collection of Jewish texts written during a period when the Jesus movement was still part of the diverse Judaism of the first century. Therefore we should expect to find examples of rabbinic biblical interpretation in the New Testament. This article suggests that the apostle Paul used midrash to create an interpretation of Gen 15:6 that allowed Gentiles to be included into the covenant without prior conversion to Judaism (Romans 4:1-12). It is argued that James, the brother of Jesus, in his interpretation of the same verse (James 2:14-24) also used midrash in order to create an interpretation that contradicted that of Paul. It is likely that this reflects an intra-Jewish debate concerning the salvation of the Gentiles. While the majority of Jews within the Jesus movement neither seem to have agreed that Gentiles were not to become Jews, nor were they obliged to observe the Torah, Paul’s solution of including the Gentiles into the covenant may have been perceived as a threat to Jewish ethnic and religious identity.
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CARRETE PARRONDA, Carlos. "Polémica judeo-cristiana en los Reinos hispánicos." Revista Española de Filosofía Medieval 3 (October 1, 1996): 31. http://dx.doi.org/10.21071/refime.v3i.9715.
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Medieval controversies between Jews and Christians in the Spanish Kingdoms. In the old spanish Kingdoms there were big controversies between Christians and Jews. The two religions based their own credencies on the Old Testament, but the Christians one also added the New Testament. Another difference lies on the different interpretation of the textual tradicion: the Christians use the allegorical method, the Jews follow the litteral one.
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Artemi, Eirini. "The Psalms, the Hymns, and the Texts of the Old Testament and Their Use in Holy Monday and Tuesday." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 113–32. http://dx.doi.org/10.24193/subbto.2020.2.08.
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"Abstract The worship of the Orthodox Eastern Church involves a multitude of references hints and images of the Old Testament, in all the sequences (liturgies) and hymns. Particularly in the Holy and Great Week, the texts of the Old Testament are used with particular emphasis. On Holy Monday and on Holy Tuesday there is use of the texts of the Old Testament. Holy and Great Monday, Tuesday and Wednesday remind us of the eschatological meaning of Pascha. In this paper we are going to analyze the real and deep influence of the Old Testament to these days of Holy Monday and Tuesday and why the Orthodox Church chose to use the Old Testament although the Jews refused Christ and led him to death. The goal is to show that Orthodox Greek Christians use these texts from the Old Testament because they have no hostile attitude against Jews. Keywords: Old Testament, Holy Week, Holy Monday, Holy Tuesday, liturgy, psalms"
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Ziegler, Philip G. "“Peace through the Cross”." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 229–45. http://dx.doi.org/10.1163/15697312-01403011.
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Abstract Central to Markus Barth’s work as a New Testament exegete was the pursuit of an ever more responsible interpretation of the letters of the apostle Paul that combined rigorous historical and theological concerns into a form of “biblical theology.” The culmination of this endeavour is unarguably his two-volume commentary on Ephesians. This essay explores the central claims advanced in that commentary with an especial focus on Barth’s claim that Ephesians 2:11–22 represents a high point in Paul’s witness concerning Jews and Gentiles. It goes on to demonstrate how Barth understood justification as the ‘sociohistorical’ outworking of God’s reconciling act in Jesus Christ. It concludes by examining some of the consequences of Barth’s contentions for orienting Christians toward the important task of Jewish-Christian relations in the present.
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Capetz, Paul E. "Friedrich Schleiermacher on the Old Testament." Harvard Theological Review 102, no. 3 (July 2009): 297–326. http://dx.doi.org/10.1017/s0017816009000819.
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In the nineteenth century the unrestricted application of the historical-critical method posed an unprecedented challenge to inherited Christian notions about the Bible. While this challenge was eventually to be felt most acutely in the study of the New Testament (nt) once the distinction between the “Jesus of history” and the “Christ of faith” had firmly established itself, traditional viewpoints on the Old Testament (ot) were actually the first to be called into question. As a consequence of historical investigation, it became increasingly difficult for theologians to claim that the gospel is already taught in the ot. Regarding this matter, Friedrich Schleiermacher (1768–1834) made a bold proposal. He argued against the canonical standing of the ot on the grounds that it expresses Jewish, not Christian, religion. For him this conclusion was the unavoidable result of the advancing critical scholarship that was undermining the christological exegesis used to defend the church's claim to the ot against the synagogue's counter-claim to its sole rightful possession. Opposing such “christianizing” readings, Schleiermacher broke ranks from Christian theologians and championed the side of the Jews in this historic debate. His only predecessors in this regard were Marcion and the Socinians, although his proposal for relegating the ot to noncanonical status was later endorsed by Adolf von Harnack.
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Hopman, Nicholas. "Let Israel’s Pride Fill the Cosmos: A Reformation Correction of Christian Suspicion of Jewish Particularity." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 1 (March 1, 2021): 86–109. http://dx.doi.org/10.1515/nzsth-2021-0005.
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Summary This essay is an attempt to exorcise Christian supersessionism. It argues that finding a positive Christian assessment of Jews has been so difficult that the difficulty indicates a basic flaw in the presuppositions behind recent scholarship. Supersessionism has crept into Pauline scholarship, which claims to have overcome old systematic theological concepts, rather blatantly in the New Perspective on Paul and mildly in even the otherwise excellent work of John Barclay. Recent systematic attempts to evaluate Jewishness positively, while technically not supersessionist, overcome Christian supersessionism at the expense of telling Jews how to be Jews. Furthermore, post-supersessionary systematic theology shares many of supersessionism’s presuppositions, including its suspicion of particularity and ethnicity in favor of universalizing concepts. This essay argues that a return to the much-maligned law-gospel distinction of the Reformation offers a path to celebrating Israel’s ethnicity, particularity, and exclusive election by God. Pauline scholarship and post-supersessionary systematic theology both assume that the Torah alone is exclusively for Jews, while the good news of Jesus is inclusive and universal. In contrast this essay argues that the gospel also belongs particularly to the Jews. Though it also blesses particular gentiles, they will remain eternally blessed foreigners.
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Ribak, Gil. "“The Jew Usually Left Those Crimes to Esau”: The Jewish Responses to Accusations about Jewish Criminality in New York, 1908–1913." AJS Review 38, no. 1 (April 2014): 1–28. http://dx.doi.org/10.1017/s0364009414000014.
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This article examines how communal activists, leaders, intellectuals, and the Yiddish press understood and reacted to charges regarding purported Jewish criminality, which accusers often linked to the need to curtail immigration to America. The Jewish self-image as a nonviolent people proved to be quite resilient, and one of the ways to reconcile the existence of Jewish criminals with that self-perception was to put the blame on the surrounding (American) influence, or to evoke generalized negative images of gentiles as a foil for applauding Jewish qualities. New York Jews construed their relations with the larger non-Jewish society as a continuation of old-world patterns of Jewish-gentile relations rather than a change or reversal of them. The criminal episodes demonstrated how a cultural net of transnational meanings shaped Jews' understanding and reaction to allegations against them.
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Wilke, Carsten L. "Historicizing Christianity and Profiat Duran’s Kelimat ha-Goyim (1397)." Medieval Encounters 22, no. 1-3 (May 23, 2016): 140–64. http://dx.doi.org/10.1163/15700674-12342219.
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This study of the Hebrew treatise Kelimat ha-Goyim (“Shame of the Gentiles,” 1397) by Profiat Duran exemplifies the stimulating impact medieval religious polemics exerted on the scholarly construction of Christian religious history. Besides explaining Jesus in his Jewish context, this Catalan author outlined in detail the emergence of the fundamental Christian dogmas during the apostolic, patristic, and medieval age and searched for the driving forces behind long-term religious transformation. While a common view holds that Duran’s method of New Testament study mirrored thirteenth-century Christian Talmudism, I underscore his originality as a historian of religion, whose clandestinely transmitted text still inspired early modern and nineteenth century attempts at critical scholarship. Duran’s proper context is the contemporary converso problem. A comparison with a Spanish Renaissance text, the Diálogos en Marruecos, strongly suggests that his historical representation of ex-Jews turned into Christian leaders not only addressed conversos, but actually meant to caricature them.
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Kim, Jeungwon. "A Study on Acceptance of Multi Culture Through the Understanding of the Gentiles in the Old Testament." Bible & Theology 81 (April 25, 2017): 109–40. http://dx.doi.org/10.17156/bt.81.05.
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Harrelson, Walter. "How to Interpret the Old Testament: The Central Issue between Christians and Jews." Review & Expositor 103, no. 1 (February 2006): 25–44. http://dx.doi.org/10.1177/003463730610300104.
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Harrison, J. R. "In Quest of the Third Heaven: Paul & his Apocalyptic Imitators." Vigiliae Christianae 58, no. 1 (2004): 24–55. http://dx.doi.org/10.1163/157007204772812322.
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AbstractIt is an irony of history that by late antiquity Paul had become the authority figure he never was during his lifetime. However, by the subapostolic and patristic periods Paul's apostolic authority was no longer considered quite so controversial. From 200 AD onwards Paul's letters were regularly cited alongside the Gospels and the Old Testament as 'Scripture'. It is therefore no surprise that the premier apocalyptic theologian of the New Testament would spawn several apocalyptic imitators. Two 'Apocalypses of Paul' have come down to us from antiquity, one gnostic, the other Christian. After discussing each work, the article asks to what extent the historical Paul would have agreed with these later works written in his name. The article will demonstrate how differing ecclesiastical traditions appropriated Paul for their own theological and social agendas instead of allowing the apostle to the Gentiles to speak to his first-century context
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Oberdorfer, Bernd. "Das Alte Testament in christlicher Perspektive." Evangelische Theologie 77, no. 2 (April 1, 2017): 88–100. http://dx.doi.org/10.14315/evth-2017-0204.
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Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.
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Albl, Martin. "The Image of the Jews in Ps.-Gregory of Nyssa's Testimonies against the Jews." Vigiliae Christianae 62, no. 2 (2008): 161–86. http://dx.doi.org/10.1163/157007207x235155.
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AbstractThis article examines the implicit audience of Ps.-Gregory's Testimonies against the Jews, a late fourth-century collection of Old Testament proof-texts and commentary intended to prove the truth of Christian beliefs over against Jewish objections. As a "meta-collection" of previous Christian proof-text collections and exegetical traditions, it reflects disparate and sometimes contradictory images of the Jews. In comparison with other Christian adversus Iudaeos literature, however, the Testimonies is remarkable for its generally positive portrayal of Judaism. It argues, for example, that the purpose of the Jewish law was to keep the descendants of Abraham pure until the birth of the Messiah. While "proving" at length that Jesus' death was prophesied in scripture, it never blames the Jews for that death. Its tone is consistently civil, presuming that "the Jew" is not "blind" or "hard-hearted," but rather is a person who can be persuaded by rational argument.
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Sweeney, Marvin A. "Reconceiving the Paradigms of Old Testament Theology in the Post-Shoah Period1." Biblical Interpretation 6, no. 2 (1998): 142–60. http://dx.doi.org/10.1163/156851598x00372.
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AbstractThis paper examines the changed situation in the field of Christian Old Testament theology in the aftermath of the Shoah or Holocaust. It begins by pointing to the paradigm shift now taking place in the field as it moves from Enlightenment epistemological paradigms of historical objectivity and universality to postmodern paradigms that emphasize the subjectivity of the interpreter and the validity of particularistic truth claims in a pluralistic world. It points to the dominance of Protestant theology and theologians in the field during the Enlightenment and the impact that Protestant Christianity had in presenting its own subjective theological views of the Old Testament as objective and universal, often with anti-Jewish overtones. With the emergence of Jews and other previously marginalized groups in the field of biblical studies since the end of World War II, the time has come to recognize that Jews are legitimate theological interpreters of the Bible and that the specific concerns of Judaism and the Jewish people are valid topics for theological reflection in the field of Christian Old Testament theology. This new situation has tremendous implications for the theological interpretation of biblical writings in that issues and writings that were previously overlooked, ignored, or rejected must come to the forefront. Two examples, the book of Amos and the book of Esther, demonstrate the potential for such change. Recognition of Amos' particular national identity as a Judean points to his partisan nature as an advocate of a vassal state of Judah that is subject to the control of the northern kingdom of Israel. The absence of G-d in the book of Esther points to the human responsibility to take action when confronted with evil. Altogether, this points to the possibility of more comprehensive theological reading of the Hebrew Bible.
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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (February 1, 2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.
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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and made each book stand on its own. Our research deals with the Historical introduction to the Septuagint translation , The language of the Septuagint translation , The Septuagint Style ,The most important manuscripts of the Septuagint translation.The content and status of the Septuagint to the Jews and Christ, Difference and similarity with the original Hebrew text of the Old Testament in terms of the order , number and names of the books and we Shedding light on the most important translations of the Bible from the beginning of the Septuagint to the present day.
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Lundager Jensen, Hans J. "Om dejlige dage: Hiero- og teofore processioner i arkaisk religion og i Det Gamle Testamente." Religionsvidenskabeligt Tidsskrift, no. 66 (June 15, 2017): 78. http://dx.doi.org/10.7146/rt.v0i66.26448.
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English abstract: This article, “On lovely days: hierophoric and theophoric processions in archaic religion and in the Old Testament”, provides examples of processions and their significance in archaic Near Eastern religions and of the scholarly discussions on possible processions in the Yahweh-religion. The article also proposes that the prohibition against images in the Old Testament is rooted in an effort to immunize Jews against the attractions of processions.Dansk resume: Artiklen her giver eksempler på processionernes betydning i arkaiske, nærorientalske religioner og over forskningsdebatten om hvorvidt processioner også har været en del af Jahve-religionen i Jerusalem. Afslutningsvis foreslås at det primære formål med det såkaldte ‘billedforbud’ i GT har været at immunisere Jahve-dyrkere imod processionernes fascinationskraft.
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Perzyński, Andrzej Piotr. "Christians and Jews: historical and theological perspectives of their relationship." Studia Oecumenica 19 (December 23, 2019): 329–48. http://dx.doi.org/10.25167/so.1087.
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The article analyses the subject of Christian-Jewish relations in historical and theological terms. In the historical part the following periods are briefly discussed: New Testament, patristic, medieval, modern and contemporary. In the theological part, the common elements of Judaism and Christianity were first presented: - Jews and Christians identify their faith and action through the interrelations between justice and love; they base their beliefs on the common “scripture” (the “Old Testament”); they understand each other as the people of God; they profess the one God, the Creator and the Redeemer; they express their faith in worship, in which there are many similarities; Jews and Christians also live in the expectation for the common history of God with his people, whose fulfillment they expect. Distinctive elements (The divergence of the ways) are: the belief in Jesus, the Christ; the interpretation of the Scriptures; a different understanding of what God’s people are; different developed piety. In conclusion, it was said that the rediscovery of a positive relationship with Judaism facilitates a positive formation of Christian identity and memory.
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C., A., and Jon D. Levenson. "The Hebrew Bible, the Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies." Journal of the American Oriental Society 118, no. 1 (January 1998): 141. http://dx.doi.org/10.2307/606348.
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Jian, Cao, and 曹. 堅. "JEWS AND OLD TESTAMENT MOTIFS AS DISCUSSED BY LIANG QICHAO (LIANG CH’I-CH’AO, 1873–1929)." Monumenta Serica 59, no. 1 (December 2011): 143–73. http://dx.doi.org/10.1179/mon.2011.59.1.005.
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Mason, Alistair. "Milman’s History of the Jews: a Real Place with Real People." Studies in Church History 36 (2000): 319–28. http://dx.doi.org/10.1017/s0424208400014509.
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For English-speaking Protestants in the early nineteenth century, the Holy Land lived in the Bible. In that Land God had done his mighty works, and every name recalled an episode in the history of salvation. Its placenames were as real and resonant to believers as those of their own home district. Chapel-names like Mizpah and Shiloh were not just ‘somewhere in the Old Testament’, as they are to modern readers. Filtered through the anachronism of its readers’ imaginations, and haloed with devotion, the Holy Land was indeed holy.
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Sidauruk, Neston. "EKSISTENSI PEREMPUAN DALAM PARADIGMA DAN PELAYANAN YESUS." Jurnal Teologi Cultivation 3, no. 2 (December 18, 2019): 115–26. http://dx.doi.org/10.46965/jtc.v3i2.272.
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ABSTRACTThere is purpose of writing this article is to detect women existence in Jesus paradigm and ministry with apply qualitative research method. Existentially the Bible describe story as universal and neutral. But in Old Testament oftentimes be found that women and children as suborditation. But the Gospels describe that Jesus had respectable and reasonable relations with women. This reformation paradigm attitude saw by Jesus attitude that lay great store upon women attitude that go one better tradition or law of Jews by showing on an equal existence of human. The meaning is Jesus intend Jews paradigm changes totally and basicly.Keywords: Existence, Female, Paradigm, Ministry.
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Szram, Mariusz. "Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa." Vox Patrum 66 (December 15, 2016): 39–56. http://dx.doi.org/10.31743/vp.3449.
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The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of human virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbolize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation to God. Origen refers to the telling names of women, translating them and embedding into the spiritual context often giving the several different allegorical meanings to the same biblical person. Despite the often-quoted in his writings beliefs characteristic to the ancient world, proclaiming that the woman is a symbol of bodily feelings and the man – a symbol of the intellectual abilities, majority of allegorical interpretations relating to the Old Testament women indicates a personification of the virtues worthy of imitation. This phenomenon is conditioned with the meaning of the names of those persons and the role attributed to them by the biblical authors, but Origen’s interpretations are original and based on his own concept of spiritual life. They deny opinions of misogyny of Origen and the early Christian writers in general.
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Birkel, Michael. "Samuel Fisher’s Letter to the Jews: ‘To All the House of Jacob’." Quaker Studies 25, no. 2 (December 1, 2020): 157–68. http://dx.doi.org/10.3828/quaker.2020.25.2.3.
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In the 1650s, Samuel Fisher addressed an undated letter ‘To All the House of Jacob’, inviting Jews to attend to the light in their hearts. Composed in Hebrew, it consists almost entirely of allusions to the Jewish Scriptures or Christian Old Testament, much of it organised by clusters of images drawn from biblical sources. The letter is a call to repentance, drawing on the threats of divine wrath, particularly from the Psalms and the prophets. Since no English translation from Samuel Fisher’s time is known, one is offered here.
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Smith, Mitzi. "Paul, Timothy, and the Respectability Politics of Race: A Womanist Inter(con)textual Reading of Acts 16:1–5." Religions 10, no. 3 (March 13, 2019): 190. http://dx.doi.org/10.3390/rel10030190.
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In this paper, I interpret the story of the Apostle Paul’s circumcision of Timothy in the New Testament text The Acts of the Apostles (16:1–5) from a womanist perspective. My approach is intersectional and inter(con)textual. I construct a hermeneutical dialogue between African American women’s experiences of race/racism, respectability politics, and the Acts’ narrative. In conversation with critical race theorists Naomi Zack, Barbara and Karen Fields, and black feminist E. Frances White, I discuss the intersection of race/racism, gender, geopolitical Diasporic space, and the burden and failure of respectability politics. Respectability politics claim that when non-white people adopt and exhibit certain proper behaviors, the reward will be respect, acceptance, and equality in the white dominated society, thereby ameliorating or overcoming race/racism. Race and racism are modern constructions that I employ heuristically and metaphorically as analytical categories for discussing the rhetorical distinctions made between Jews and Greeks/Gentiles, Timothy’s bi-racial status, and to facilitate comparative dialogue between Acts and African American women’s experiences with race and racism. I argue that Paul engages in respectability politics by compelling Timothy to be circumcised because of his Greek father and despite the Jerusalem Council’s decision that Gentile believers will not be required to be circumcised.
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Müller, Mogens. "Justin som bibelteolog." Dansk Teologisk Tidsskrift 81, no. 3 (May 6, 2019): 160–88. http://dx.doi.org/10.7146/dtt.v81i3.113901.
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Justin Martyr (dead ca. 165) is the earliest known Christian author to develop a Biblical theology. At the same time, he is the last one to acknowledge the Old Testament as Scripture. Especially in his Dialogue with the Jew Trypho, but already in the two Apologies Justin quotes Jewish Holy Scripture extensively. He is the first Christian author to refer to the Septuagint legend about the translation of the Pentateuch, which he extends also to include the translation of the other parts of the Old Testament. Justin is not only convinced about the infallibility of Scripture: he also maintains that the Christians are alone competent to know its real meaning because only they possess the Holy Spirit. The article looks upon Justin as a Bible theologian, focusing on what the Old Greek translation, the Septuagint, contributed to the development of his theology. The rendering ‘virgin’ in Isaiah 7,14 became a point of departure for his distinguishing in a series of Old Testament stories between the eternal, invisible God and another god, an ἕτερος θεός, who acted in a figure visible to humans and who was the pre-existent Christ. In his selection of Old Testament texts, Justin seems to have aimed at giving content to the saying in Luke 24,44. Thus, he delivers proof from Scripture for the belief that the promised Messiah must be identified with Jesus. As to the question of how Justin became acquainted with Old Testament Scripture, the article defends the view that it was mainly through independent reading. Thus, he did not use any already existing collections of testimonia. Rather, he created one. To the old question of how Justin could quote the same text in different versions, the preferred answer in this article is that the Dialogue mainly consists of older manuscripts, which Justin had, in an old age, mechanically worked together, not so much in order to convince Jews as to offer a manual for Christians who might be tempted by a Jewish understanding of Scripture.
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Hood, John Y. B. "Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeos?" Augustinian Studies 50, no. 2 (2019): 171–95. http://dx.doi.org/10.5840/augstudies20195752.
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Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 398 until his death in 430. However, this essay argues that, when Augustine spoke his last words on the subject in the Tractatus Aduersus Iudaeos (427–430), the doctrine was no longer his primary guide in thinking about how Christians should interact with Jews. In marked contrast to his earlier views, here, Augustine passionately urges Jews to accept Christ and encourages his congregation to try to convert them. This reading of the Tractatus Aduersus Iudaeos calls for a re-examination of the development of Augustine’s teaching, particularly in the context of dramatic changes in imperial policy toward Jews in the 420s.
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Ackerman, Susan. "Book Review: The Hebrew Bible, the Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 430. http://dx.doi.org/10.1177/002096439404800424.
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Laderman, Shulamit. "Two Faces of Eve: Polemics and Controversies Viewed Through Pictorial Motifs." IMAGES 2, no. 1 (2008): 1–20. http://dx.doi.org/10.1163/187180008x408564.
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AbstractThe appearance of the enigmatic woman-headed serpent in both Christian and Jewish art of the thirteenth century can be understood as a reflection of the historical developments of that period. The widespread influence of the Cathar/Albigensian dualistic heresy in the twelfth and thirteenth centuries brought about a strong Church reaction, and the Inquisition that eliminated the heresy. The Jews were caught in the middle of this inquisitorial campaign and, in order to defend themselves, had to disassociate themselves from the dualistic ideas expressed by the Kabbalah and at the same time also prove their allegiance to the Old Testament. Their use of particular Christian models in biblical and non-biblical illuminated manuscripts at that point in time may well be a graphic indication of the Jews' precarious position in medieval Christian society.
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Crenshaw, James L. "The Hebrew Bible, the Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies. Jon D. Levenson." Journal of Religion 75, no. 2 (April 1995): 260–61. http://dx.doi.org/10.1086/489574.
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WEBB, CLIVE. "Closing Ranks: Montgomery Jews and Civil Rights, 1954–1960." Journal of American Studies 32, no. 3 (December 1998): 463–81. http://dx.doi.org/10.1017/s0021875898005994.
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The arrest of Rosa Parks on 1 December 1955 provided the spark which ignited the long smouldering resentments of black Montgomerians. For 381 days they waged a boycott of the city bus lines, frustrating the opposition of white authorities and financially crippling the local transit company. More profoundly it resulted in a Supreme Court decision outlawing segregation on public transportation. Equally momentous was the emergence of the man who would serve as the spiritual figurehead of the civil rights movement: Dr. Martin Luther King, Jr.In the wake of the Montgomery bus boycott, one national black newspaper acclaimed King as “Alabama's Modern Moses.” Since the darkest days of slavery African-Americans had sought spiritual salvation by comparing their own condition to that of God's Chosen People, the Israelites of the Old Testament. Throughout their years of enslavement they prayed for the Moses who would deliver them from their suffering unto the Promised Land. During the boycott, the black citizens of Montgomery had similarly sustained their morale by singing the old slave spirituals, raising their voices at the nightly mass meetings in rousing renditions of “Go Down Moses, Way Down in Egypt Land.” “As sure as Moses got the children of Israel across the Red Sea,” King exhorted the black community, “we can stick together and win.” Others too drew the analogy between the historical experience of Jews and the contemporary predicament of African-Americans. Looking back on the boycott, white liberal activist Virginia Durr evoked the spectre of Nazi Germany in describing the strength of racist opposition.
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Kaminsky, Joel, and Mark Reasoner. "In Quest of a Coherent Portrait of Paul: A Rejoinder to Michael Bird." Harvard Theological Review 113, no. 4 (October 2020): 513–27. http://dx.doi.org/10.1017/s0017816020000255.
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AbstractThis rejoinder to Michael Bird’s critique of our argument in Joel Kaminsky and Mark Reasoner, “The Meaning and Telos of Israel’s Election: An Interfaith Response to N. T. Wright’s Reading of Paul,” HTR 112 (2019) 421–46, acknowledges that Wright recognizes a dimension of intrinsic value in God’s election of Israel, while it shows how Wright’s metanarrative is not only unduly skewed toward an instrumental view of Israel’s election but also, in effect, totally redefines Israel. Our rebuttal first reiterates some of our original claims and also presents new arguments against an exegesis of Second Isaiah that portrays Israel as divinely called to bring light or Torah to the nations. Later Second Temple sources also did not understand Israel as failing to fulfill a divine call to missionize the gentiles. Bird’s own inconsistency on the mission orientation of Israel weakens his defense of Wright here. Wright’s exegesis of Rom 5:20–21 as teaching that God intentionally gave Torah to draw the world’s sins onto Israel and Bird’s defense of this on the basis of Isaiah 53 are anomalous and untenable in the light of other scholars’ readings of Romans and the rest of the New Testament. Finally, against Bird, Wright does indeed read non-Christ-confessing Jews out of Israel in a highly problematic way. Bird’s agreement with us against Wright that “all Israel” in Rom 11:26 refers to corporeal Israel strengthens our original critique of Wright’s redefinition of Israel in Rom 9–11.
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Graves, Michael. ""Judaizing" Christian Interpretations of the Prophets As Seen by Saint Jerome." Vigiliae Christianae 61, no. 2 (2007): 142–56. http://dx.doi.org/10.1163/157007207x195321.
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AbstractAmong the many differing interpretations reported by St. Jerome is the set ascribed to "our Judaizers," who are in reality Christian interpreters with whom Jerome disagrees. In his own exegesis of the prophets, Jerome accepts both the literal/historical meaning of the "Hebrews" (Jews) as it relates to Israel's past (Old Testament history), and the spiritual/allegorical meaning of the church as it relates to the present or future. The interpretations that Jerome regards as "Judaizing" are almost all attempts to assign a literal meaning to the future. It is this combination (literal and future) that Jerome rejects as "Judaizing."
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Reeh, Niels. "A Relational Approach to the Study of Religious Survival Units." Method & Theory in the Study of Religion 25, no. 3 (2013): 264–82. http://dx.doi.org/10.1163/15700682-12341261.
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Abstract The article departs from the finding that religious texts and actors relate to other religions as for instance The Old Testament relates to Canaanites, the New Testament to Jews, Pagans etc. A consequence of this inter-relatedness of religion is that religion can be studied as a relational phenomenon and that religions are engaged in a more or less intense struggle against other competing religions. Further, using John Searle’s notion of collective subjectivity, the article posits that religions are in fact an example of such collective subjectivity (Searle 1995). In this perspective, a religion can be defined and studied as the result of complex set of dynamic relations, where a central tenet of a religion is that it relates to the significant religious other. As such religion is not a stable phenomenon but embedded in a dynamic historical process, which can explain the difficulties scholars have had in defining religion.
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Oegema, Gerbern S. "Reformation and Judaism." Journal of the Council for Research on Religion 1, no. 2 (August 28, 2020): 20–30. http://dx.doi.org/10.26443/jcreor.v1i2.25.
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The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of the Reformation over 500 years ago. Secondly, the article will deal with the influence of mission activity toward Jews and the emergence of Liberal Judaism as both scholarship and theology in the nineteenth and first half of the twentieth centuries. Lastly, the article will address the question of how the Holocaust and subsequent Jewish-Christian dialogue have changed the course of this relationship.
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Hulu, Elisua. "Misi Allah pada Masa Intertestamental." Jurnal Teologi Berita Hidup 3, no. 1 (October 8, 2020): 110–19. http://dx.doi.org/10.38189/jtbh.v3i1.49.
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The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.
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Turner, Geoffrey. "Jews, Gentiles and the Opponents of Paul: Apostasy in the New Testament Communities, Volume 2 The Pauline Letters. By B. J. Oropeza. Pp.xviii, 405, Eugene, Oregon, Cascade Books, 2012, $47.00." Heythrop Journal 54, no. 1 (December 6, 2012): 127–28. http://dx.doi.org/10.1111/j.1468-2265.2012.00794_40.x.
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Roberts, John H. "False Messiah." Journal of the American Musicological Society 63, no. 1 (2010): 45–97. http://dx.doi.org/10.1525/jams.2010.63.1.45.
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In closely connected studies Tassilo Erhardt and Michael Marissen have suggested that Handel's Messiah is fundamentally anti-Jewish. Erhardt, who based his conclusions on books thought to have been in the library of Charles Jennens, compiler of the Messiah libretto, argues that the text was intended as a defense of orthodox Christianity against Judaism as well as Deism; Marissen contends it “was designed to teach contempt for Jews and Judaism.” Closer examination of the theological literature of Jennens's day shows that the theories of both scholars are founded on selective and tendentious reading of the sources. Marissen's further claim that Handel consciously reinforced the libretto's supposed anti-Jewish connotations by means of motivic symbolism, orchestration, and chorale quotations rests on misconceptions about the composer's style. Jennens probably conceived Messiah not to counter either Deism or Judaism but to inspire his Christian audience to greater devotion. The preference he gave to Old Testament prophecy over New Testament narrative reflects a tacit contemporary prohibition against direct representation of Christ in the English theater.
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Maston, Jason. "Jews, Gentiles, and the Opponents of Paul: The Pauline Letters. By B. J. Oropeza. Apostasy in the New Testament Communities 2. Eugene, OR: Cascade Books, 2012. Pp. xviii + 405. Paper, $47.00." Religious Studies Review 39, no. 2 (June 2013): 112. http://dx.doi.org/10.1111/rsr.12035_19.
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Stern, Heidi. "Diskurse protestantischer Hebraisten der Frühen Neuzeit über jüdische Kommunikationsformeln." Naharaim 15, no. 1 (May 24, 2021): 115–46. http://dx.doi.org/10.1515/naha-2020-0002.
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Abstract The study addresses the issue of the Christian scholarly interest in the Hebrew language since the rise of Humanism. Though the main focus of that interest in Hebrew grammar and vocabulary was to get a better understanding of the “Old Testament”, the subsequent reformation fostered the notion that a better knowledge of both the Hebrew language and the Jewish culture, can promote the conversion of Jews to Christianity. The article inspects possible other underlying motives and discourses behind the translation of Hebrew and Old Yiddish blessings into Latin as the most important lingua sacra, taking into account twentieth century theories about power and hegemony by Michel Foucault and Antonio Gramsci. The study examines the chapter about Jewish greetings and blessings in the original dictionary Šemot Devarim – Nomenclatura Hebraica Autore Helia Levita (Isny, 1542) and the revised translation as Nomenclator Eliae Levitae Germani by Johannes Drusius and son (Franeker, 1652). Also included are transliterated editions of both texts, with translations.
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Degórski, Bazyli. "Chrzest w "Traktach wielkanocnych" św. Gaudentego z Bresci." Vox Patrum 57 (June 15, 2012): 103–13. http://dx.doi.org/10.31743/vp.4121.
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In the fullness of times, Christ is present at the Wedding Feast in Cana, a town called possessio gentium territory of the Gentiles. Besides the Bridegroom are Moses, pre-figured by the man in charge of the feast; Mary, who symbolizes in herself the Patriarchs, the Prophets and all the just ones of the Old Testament; the Apostles – to whom it will be commanded to preach the word and to minister Baptism. In such a context Christ renders the Church, gathered from the multitude, His Spouse, and He grants her, through the intercession of Mary, the gift of the new wine: the Holy Spirit. In Christ the Bridegroom are fulfilled all the expectations of the old just ones, pre-figured in Mary, and Mary intercedes so that the Bridegroom grants thirsty people [symbolized by Cana, town of the Gentiles], the gift of the bridal union: the Holy Spirit. The command given to the servants to fill the jars with water symbolizes the Apostolic vocation of Baptism and teaching. When stripping the thought of Saint Gaudentius of forced exegesis, there remains his interpretation of the Bridegroom as the fulfillment of the Old Covenant and the beginning of a new era of bridal union: the work of the Holy Spirit, the dies lucis. The Christian life, renewed by the Baptismal waters, implies the maintenance of the purity of the bridal wine, the given innocence, by keeping afar from idolatry and not to be dispersed by God. In a word, it all has to do – in the thought of Saint Gaudentius – with life in faith, hope and charity and faithfulness to the charismas received. His rich and consistent teaching renders him an integral part of the Patristic exegetical tradition, from which he himself draws important interpretative elements, but to which he contributes as well with original hints enriching the hermeneutics of the narrative of Cana while revealing at the same time its pneumatological, sacramental and ecclesiological – as well as mariological and moral cohesion. In Baptism, the Christian is immerged in the paschal mystery of Christ to resurrect with Him becoming a new creation, through the passing from death to life. In fact, the Christian initiation, in the times of the Bishop of Brescia, took place at Easter, thus explaining all chronological circumstances. Furthermore, Baptism, furthermore, was founding the description of the passage of the Hebrews through the Red Sea (see Ex 12, 7-13), thus finding its typology in such a narrative.
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Arnold, Clinton E. "Tet‐Lim N. Yee, Jews, Gentiles, and Ethnic Reconciliation: Paul’s Jewish Identity and Ephesians. Society for New Testament Studies Monograph Series 130. Cambridge: Cambridge University Press, 2005. xxi+302 pp. $75.00 (cloth)." Journal of Religion 86, no. 3 (July 2006): 461–63. http://dx.doi.org/10.1086/507720.
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Stewart, Jon. "Hegel's Analysis of Egyptian Art and Architecture as a Form of Philosophical Anthropology." Owl of Minerva 50, no. 1 (2019): 69–90. http://dx.doi.org/10.5840/owl2019501/26.
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In his different analyses of ancient Egypt, Hegel underscores the marked absence of writings by the Egyptians. Unlike the Chinese with the I Ching or the Shoo king, the Indians with the Ramayana and the Mahabharata, the Persians with the Avesta, the Jews with the Old Testament, and the Greeks with the poems of Homer and Hesiod, the Egyptians, despite their developed system of hieroglyphic writing, left behind no great canonical text. Instead, he claims, they left their mark by means of the architecture and art. This paper explores Hegel’s analysis of the Egyptians’ obelisks, pyramids, sphinxes, etc. in order to understand why he believes that these are so important for understanding the Egyptian spirit. This analysis illustrates Hegel’s use of history and culture in the service of philosophical anthropology.
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Maslova, Anna G. "Biblical Motifs and Images in E. I. Kostrov’s Poetry." Проблемы исторической поэтики 27, no. 1 (February 2020): 92–110. http://dx.doi.org/10.15393/j9.art.2020.6882.
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<p>The article analyzes the peculiarities of biblical motifs and images in E. I. Kostrov’s works. In his odes the poet often refers to the Old Testament scenes and images through the prism of a Christian aspect. Kostrov considers ancient and the Old Testament subjects in the light of the Christian and Orthodox tradition. The poet attributes a Christian sound to the secular genre of the ode, saturating his works with the motifs of the Holy Scriptures. Kostrov often uses the concept of “meekness” emphasizing the sanctity of the Orthodox power, which gets commandments of mercy and humility from God leading to spiritual salvation. The motif of two paths — the unholy and righteous ones — becomes cross-cutting in Kostrov’s poetry. The path of Russia corresponds to the latter one. The motif of divine light descending into the world and eradicating the darkness is the motif of the people “chosen by God”. According to Kostrov, not the Jews but the Russians are such a people. Working with the texts of the Psalms, Kostrov introduces his own motifs, shows his individuality, reveals his own experiences and doubts, and disagrees with some ideas of his era. Christian ideals of meekness and non-violence are the main values in E. I. Kostrov’s poetry.</p>
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Andersen, Nicole, and Scott London. "South Africa's Newest "Jews": The Moemedi Pentecostal Church and the Construction of Jewish Identity." Nova Religio 13, no. 1 (August 1, 2009): 92–105. http://dx.doi.org/10.1525/nr.2009.13.1.92.
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This article examines the Moemedi Pentecostal Church, a small, recently established group outside of Johannesburg, South Africa. Based on ethnographic fieldwork, it reviews the origins and theology of the church with particular emphasis on members' assertion of Jewish identity. The Moemedi Pentecostal Church (MPC) emphasizes the Old Testament and biblical Jews in a manner common to many Zionist churches in Africa. While it is common among Zionist churches for congregants to believe they are God's "new chosen people," MPC members take the additional step toward self-identification as Jews, even while claiming no historical Jewish identity. The Moemedi Pentecostal Church broke off from the International Pentecostal Church (IPC) after its founder, Frederick Modise, died in 1998. While continuing to embrace Modise's teachings, members of the new group eschew the divine messianic qualities many in the IPC attribute to him. The result is a complex blend of Zionist and Jewish elements in the MPC. This article suggests that the claim to be Jewish made by the members of the Moemedi Pentecostal Church is related to their assertion that they have a true understanding of Moemedi's function as a human messiah, as opposed to the divinity attributed to Moemedi by members of the IPC.