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Partners with God
Partners with God Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney Shelley L. Birdsong & Serge Frolov Editors CLAREMONT STUDIES IN HEBREW BIBLE AND SEPTUAGINT 2 Partners with God Table of Contents Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney Abbreviations ix ©2017 Claremont Press Preface xv 1325 N. College Ave Selected Bibliography of Marvin A. Sweeney’s Writings xvii Claremont, CA 91711 Introduction 1 ISBN 978-1-946230-13-3 Pentateuch Is Form Criticism Compatible with Diachronic Exegesis? 13 Library of Congress Cataloging-in-Publication Data Rethinking Genesis 1–2 after Knierim and Sweeney Serge Frolov Partners with God: Theological and Critical Readings of the Bible in Exploring Narrative Forms and Trajectories 27 Honor of Marvin A. Sweeney / edited by Shelley L. Birdsong Form Criticism and the Noahic Covenant & Serge Frolov Peter Benjamin Boeckel xxi + 473 pp. 22 x 15 cm. –(Claremont Studies in Hebrew Bible Natural Law Recorded in Divine Revelation 41 and Septuagint 2) A Critical and Theological Reflection on Genesis 9:1-7 Includes bibliographical references and index. ISBN 978-1-946230-13-3 Timothy D. Finlay 1. Bible—Criticism, Narrative 2. Bible—Criticism, Form. The Holiness Redaction of the Abrahamic Covenant 51 BS 1192.5 .P37 2017 (Genesis 17) Bill T. Arnold Former Prophets Miscellaneous Observations on the Samson Saga 63 Cover: The Prophet Jeremiah by Barthélemy d’Eyck with an Excursus on Bees in Greek and Roman Buogonia Traditions John T. Fitzgerald The Sword of Solomon 73 The Subversive Underbelly of Solomon’s Judgment of the Two Prostitutes Craig Evan Anderson Two Mothers and Two Sons 83 Reading 1 Kings 3:16–28 as a Parody on Solomon’s Coup (1 Kings 1–2) Hyun Chul Paul Kim Y Heavenly Porkies 101 The Psalm in Habakkuk 3 263 Prophecy and Divine Deception in 1 Kings 13 and 22 Steven S. -
The Language of Creation and the Construction of a New Concept of Theodicy: Job 38-42
The Language of Creation and the Construction of a New Concept of Theodicy: Job 38-42 Nicole Marie Hildebrand Faculty of Religious Studies McGill University, Montréal August 2006 A thesis submitted to McGill University in partial fulfillment of the requirements of the Degree of Master of Arts © Nicole Marie Hildebrand, 2006 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-32523-0 Our file Notre référence ISBN: 978-0-494-32523-0 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
A Bibliography of the Writings of Gerhard Franz Hasel
Andm University Seminu? Studis, Autumn 1996, No.2,169-186. Copyright @ 1996 by Andrews University Press. A BIBLIOGRAPHY OF THE WRITINGS OF GERHARD FRANZ HASEL MICHAELG. HASEL Doctoral Candidate University of Arizona BOOKS The Remnant: The History and Theology of the Remnant Idea fiom Genesis to Isaiah. Berrien Springs: Andrews University Press, 1972; 2d ed., 1974; 3d rev. ed., 1980. Old Testament Theology: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1972; rev. 2d ed., 1975; rev. and expanded 3d ed., 1982, 1985; rev., expanded and enlarged 4th ed., 1991. Translations: Korean: Hyondae Kuycsk Sinbak ui Tonghyang. Seoul, Korea: Christian Literature Society, 1984. Portuguese: Teologia do Antigo Testamento: Quest6es fundamentais no debate atual. Rio de Janeiro: Conven~20Batista Brasileira, 1987. Indonesian, 1986. Jonah: Messenger of the Ehenth Hour. Mountain View, CA: Pacific Press, 1976. New Testament 7heolog-y: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1978. Translations: Korean: Hyondae Shinyak Sinhak ui Tongbyang. Seoul: Christian Literature Society, 1982. Portuguese: Teologia do Novo Testamento: Quest6es fundamentais no debate at&. Rio de Janeiro: Conven~iioBatista Brasileira, 1988. Interpretagdo Mica: Princlipios gerals. Campinas, Bd:Dido Sul-Americana, 1979. Understanding the Living Word of Cod. Mountain View, CA Pacific Press, 1980. Redengdo dzvina boje. Brasilia: Publica@es SALT, 1982. Spanish translation: Redencidn divinu boy. Lima: Villa Union, 1982. 170 SEMINARY STUDIES 34 (AUTUMN 1996) God3 Great Gift: The Everlasting Gwenant. Washington, DC: Review and Herald, 1982. Covenant in Blood. Mountain View, CA: Pacific Press, 1982. BibEical Intevpretation Toaky. Washugon, DC: Biblical Resenh Institute, 1985. Translations: Spanish: La Inteqv-etacibn de la Biblia. -
Commemorating in Europe: Along Lines of Separation
EDITORIAL COMMEMORATING IN EUROPE: ALONG LINES OF SEPARATION Countries in Central European are celebrating a series of anniversa- ries which all are connected to events of the 20th century. The history of the last century gave Mark Mazower reason to speak about a Dark Continent, as is the title of his account of Europe between the First World War and the Fall of the Berlin Wall. It is a period of conflicts and war, ideologies with a high violent potential like nationalism, fascism and communism, resulting in the dictatorial rule of one party over a significant part of Europe. Surveys about issues of national identity from Central European area always indicate that history plays a central role in the way peo- ple think about their community and identity. According to them his- tory is the most important factor in the formation and structure of national identity in countries like Rumania, Hungary, Slovakia, the Czech Republic and elsewhere. Or, to put it in another way, history is very much alive and kicking in the streets of Prague, Bratislava, Bu- dapest and Bucharest – but we could also add Belgrade, Skopje or Zagreb. That means that anniversaries are not just moments to mark certain historical events, but they are commemorated for their role in the self-perceptions of the nations in Central and Southeastern Eu- rope. In the Czech context 2008 offers anniversaries of 1918, 1948 and 1968, in 2009 it will be about 1939, about Jan Palach and about the Velvet Revolution. Already in 2007, when it was 40 years ago that the manifesto Charta 77 had been published, we could see an interest- ing trend in commemorating events from recent history. -
What Does the Old Testament Say About God?
What Does the Old Testament Say About God? BY CLAUS WESTERMANN Edited by Friedemann WI Golka JOHN KNOX PRESS ATLANTA -_ Editor’s Preface This book is based on the Sprunt Lectures delivered by Professor D. Claus Westermann at IJnion Theological Seminary, Richmond, Virginia, from January 3 1 to February 3, 1977. The first four lectures, which have been translated by Julian Grinsted and the present editor, appear more or less in their original form with the addition of biblio- graphical material. The two final lectures (chapters V and VI) have been thoroughly revised and retranslated by the Reverend Alastair Unless otherwise indicated, the Scripture quotations in this book are from the Revised H. B. Logan and the present editor. I am also greatly indebted to my Standard Version Bible, copyright 1946, 1952, and @ 1971, 1973 by the Division of colleague Alastair Logan for taking upon himself the labor of proof- Christian Education, National Council of the Churches of Christ in the U. S. A. and reading. are used by permission. Last, but by no means least, thanks must go to Lady Frances M. Bruce Lockhart for her perseverance in typing not only the original I,rbrary of Congress Cataloging in Publication Data lectures, but also the version presented in this book. We~terrmnn, Claus. What does the Old Testament say about God’? Friedemann W. Golka University of Exeter, Devon, U. K. “13xxd 011 the Sprunt lectures delivered . at ~!nim ‘l‘h~~~l~gical Seminary, Richmond, Virginia, May 1978 from J;tnu:try 31 to February 3, 1977.” Ir~lude~ hlhliographical references. -
Response to J. Richard Middleton
Response to J. Richard Middleton Walter Brueggemann Columbia Theological Seminary am grateful to Richard Middleton for having commented upon my work Iwith such care, precision, and generosity. On every point that matters for Middleton's analysis, he has understood me correctly and reported fairly. On the whole I must accept the critique he makes of my work. My re sponse to his critique is not to justify what I have done, but to comment upon my own memory of the context and impetus for my work, and then, as far as I am able, to extend the conversation a bit further. H Multiple Models Middleton rightly notes that in my work on creation in the faith and texts of ancient Israel, my thinking reflects either a development or a shift of models that suggests contradictory approaches. Among these he notes three: first, a dialectic of prophetic/royal consciousness which has been the dominant model of my work and which received its most extreme expres sion in Israel's Praise; second, a triadic model of orientation/disorienta- tion/new orientation, a more recent development in my thinking which I use particularly in reference to the Psalms; and third, a world-affirming position in In Man We Trust which is rather an early oddity in my work. That is a fair summary of how my thinking has emerged. Three comments are in order. First, it is clear to me that my best inter pretive work is the proposal of models of reading that look for larger patterns of meaning; these models are informed by historical criticism but seek to suggest interpretive possibilities for contemporary reading. -
Jeremiah Among the Prophets
chapter 2 Jeremiah Among the Prophets Marvin A. Sweeney 1 One of the great advances of modern scholarship on the prophets was Gerhard von Rad’s recognition that each of the Major Prophets of the HB was based in a distinctive theological tradition that defined its theological message.1 Isaiah was rooted in the Davidic/Zion tradition;2 Jeremiah was based in the tradi- tion of Mosaic Torah;3 and Ezekiel was rooted in the Zadokite priestly tradi- tion.4 Von Rad did not posit any such foundational theological tradition for the Book of the Twelve Prophets – he followed Protestant tradition in reading the Twelve as twelve discrete prophetic books, but similar proposals might be posed in relation to the Twelve.5 A second great advance has now emerged in the early twenty-first century, that is, the concern with intertextuality and the inherently dialogical character of biblical literature. Such work is based in the perspectives of literary theo- rists, such as Mikhail Bakhtin, who pointed to the intertextual character of all literature, whether such intertextuality be defined in relation to the deliberate authorial citation of one piece of literature in another; the intertextual rela- tionship between two pieces of literature that are put into relationship by later readers of the texts; or the inherent intertextual relationship among all litera- ture.6 Emanuel Levinas refines contemporary understanding of intertextuality 1 Gerhard von Rad, Old Testament Theology, Volume II: The Theology of Israel’s Prophetic Traditions, tr. D.M.G. Stalker (New York: Harper and Row, 1965), 33–49. 2 Von Rad, Old Testament Theology II, 147–75, 238–62, 278–300. -
Foster~Volume 1
Bratich z Amassing the Multitude 1 1 The Multivalence of the Term “Original Text” in New Testament Textual Criticism Eldon Jay Epp Introduction ne hundred and ninety-one years ago, in 1808, Johann Leonhard Hug’s Introduction to the New Testament carried statements that, in part, may Ostrike textual critics as being far ahead of their time. Hug laments the loss of all the original manuscripts of the New Testament writings “so import- ant to the church” and wonders: “How shall we explain this singular fact?” Next, he observes that Paul and others employed secretaries, but Hug views the closing salutation, written in the author’s own hand, as “sufficient to give them the value of originals.” Then, referring to the further role that scribes and correctors must have played after such a Christian writing had been dictated by its author, he says: Let us now suppose, as it is very natural to do, that the same librarius [copyist] who was employed to make this copy, made copies likewise for opulent individuals and other churches – and there was no original at all, or there were perhaps ten or more [originals] of which none could claim superiority.1 A writing with no original? Or, with ten originals? And proposed by a scholar at the outset of the nineteenth century? Later Hug asserts that “the New Testament has had the peculiar fate of suffering more by intentional alterations than the Source: Harvard Theological Review, 92(3) (1999): 245–281. 2 New Testament Studies works of profane literature . and the heretics, to whom it would perhaps be attributed, had no share in it.”2 What he is saying by both assertions is that, because “strange things had happened in individual mss, even at this early period”3 (that is, before the mid-third century). -
CHAPTER ONE Introductory Matters
CHAPTER ONE Introductory Matters Being a sacred document of faith and socio-religious history, the Old Testament or the Hebrew Bible1 has been subjected to various scholarly investigations since the dawn of the modern era. At the on-set, Old Testa- ment study was dominated by the quest for a theological understanding of the Hebrew Bible. This earliest orthodox confessional approach made no distinction between biblical theology and dogmatic theology or between Old Testament theology and New Testament theology. Old Testament theology as a discipline in the modern sense is just about two centuries old. As Ralph Smith notes, many Old Testament scholars ascribe its foundation to an eighteenth-century rationalist, Johann Philipp Gabler, who attributed the confusion in the Christian world to “an improper use of the Bible” and lack of distinction “between dogmatic theology and the simple historical religion of the Bible.” Through his March 30, 1787, inaugural speech at the Univer- sity of Altdorf, he thus “called for a separation of dogmatic and biblical theology,” and hence “he is often called the father of biblical theology.”2 Gabler’s call was in response to a demand for what was termed “biblical theology” since about the mid-seventeenth century—a critical trend which resulted from the insufficiency of and danger posed by the Protestant Reformation principle of sola scriptura with regard to the method of doing theology. Of course, neither Gabler nor the Reformers did originate the phrase “biblical theology.” He rather employed and described -
MCC Statement of Faith
A Companion Guide to the MCC Statement of Faith Contents The MCC Statement of Faith ......................................................................................................................... 5 MCC Statement of Faith ................................................................................................................................ 6 Preamble ................................................................................................................................................... 6 Our Faith ................................................................................................................................................... 6 Commentary on the MCC Statement of Faith ............................................................................................. 7 Introduction .......................................................................................................................................... 8 About the name "Statement of Faith" .................................................................................................. 8 Preamble ................................................................................................................................................... 8 Metropolitan Community Churches is one chapter in the story of the Church, the Body of Christ. ... 8 We are people on a journey, learning to live into our spirituality, while affirming our bodies, our genders, our sexualities. ...................................................................................................................... -
Old Testament History, by Robert Vannoy
1 Robert Vannoy, OT History, Lecture 2 We were talking about Gerhard von Rad. I’ve been trying to summarize Wellhausen’s source critical approach to the Old Testament and what that means for Gunkel’s form critical approach, and developing the form critical method, and then the third individual we began to look at was Gerhard von Rad. Now, I’ve been trying to summarize the rather complex theory that von Rad developed by use of three propositions. I’ve given you the first two of them in the last class hour, I want to give you the third one this afternoon. But let’s briefly go through the first two to reorient ourselves. First, von Rad says what he terms, “statements of belief” stand behind the Hexateuch as a whole. He claims that the principle elements of the heils geschichte or salvation history were summarized in the Credo in Deuteronomy 26:5 and following. Second, the Hexateuch is an aggregation of diverse materials, which have been changed to the present form under the guidance of the Credo. I utilized some of the quotations from some of his writings to illustrate those two points. Third, the Hexateuch as a whole, in terms of Gunkel’s research, must be understood as a gattung. He examined them form critically. In this way, the sitz im leben of the early stages represented by the statement of belief can be recognized. You can see, from that statement that von Rad is moving in a tradition begun by Hermann Gunkel in his terminology of gattung or literary types and sitz im leben, which isolates situation types that produce each particular literary type or genre. -
Book Reviews
Book Reviews Groves, Joseph W. Actualization and Interpretation in the Old Testament. Soci- ety of Biblical Literature Dissertation Series 86. Atlanta: Scholars Press 1987. vii, 223 pp. Bibliography. No Indices. ISBN 0-89130-966-7. No modern scholar has equaled the influence of Gerhard Von Rad on the study of Old Testament theology. Central to Von Rad's impact was his discov- ery of powerful hermeneutical and theological forces at work in the growth of the Old Testament tradition. Joseph W. Groves provides a competent analysis of the centerpiece of Von Rad's exegesis: the concept of "actualization," which denotes the process by which the Old Testament writers made the past acts of God, and the ancient traditions about those acts, live afresh for the recipients of a later time. After a brief introduction outlining the modern preoccupation with bridging the gulf between historical-critical description of the Bible as an his- torical "artifact" and Christian theology's approach to the Bible as a normative rule of faith, the first chapter sketches the essential character, roots and unfold- ing of Von Rad's understanding of actualization. Groves finds the roots of Von Rad's conception in Herder, Gunkel and Mowinckel. Herder understood the interpreter of a text to be one who made the past live again, cont em porizing material otherwise locked into its own historical context. Gunkel's pioneering form-critical work presented a portrait of the biblical literature's steady, or- ganic development, thus disclosing concerns for contemporaneity within the material itself. Mowinckel's anthropological understanding of the cult as a ve- hicle for uniting the present worshiper to the primal time of God's activity lo- cated actualization at the heart of Israel's worship.