it defines and limits the meaning of selem. Second, the two words are interchangeable; no distinction is discoverable between them. Third, both words are included in Genesis 1:26. However, only selem is used in Genesis 1:27, but the omission of d§mu®t does not diminish the meaning. Preuss, noting the occurrence and semantic field of the verb and noun forms for t...wm√;d defines it as a “copy,” “reproduction” or “image” (Preuss 1997:3.259). The eighth century prophet Isaiah warns the nation of Israel not to pursue lRs‹RÚpAh “the idol” (Is 40:19), since wáøl ...wk√rAo¶A;tt...wäm√;d_hAm...w l¡Ea N...wâyV;mådV;t yTMIm_lRa◊w “to whom will you liken God? Or what likeness will you compare with Him?” (Is 40:18). Idols, which are creations of human hands, lack the “likeness” of the divine creator. Isaiah’s comparison is not applicable to the human, who is created in the “image...likeness” of God. The context of Isaiah 40 expresses comfort for God’s people (40:1), whose Lord has measured the waters in the hollow of His hand (40:12), sits enthroned above the circle of the earth (Is 40:22), and is the Everlasting God, Creator of the ends of the earth who does not grow weary or tired (40:28b). Idols do not compare. Feinberg (1972:236) notes the difference between sΩelem, which refers to human essence, and d§mu®t as the aspect of the person that changes. Both concepts evolve from the Greek and Latin father’s distinction between sΩelem, as the physical condition of the human, and d§mu®t which refers to the ethical expression of the divine image emanating from God. Although distinctions between image and likeness are noted, Kidner (2008:55) deduces that the words reinforce one another in Genesis 1:26, since the conjunction is absent

The debilitating duo : shame and guilt in Psalm 32

Japanisches Heilsverstandnis : Soteriologie im Kontext des japanischen Animismus

This dissertation maps the functions of spirit language, rituals, and myths in the Hebrew Bible and in Second Temple Jewish literature. Most studies of these phenomena aim to decode them using modern categories (e.g., mental health, symbolization of oppression, demonization of the ‘other’). In contrast, this project applies models from cultural anthropology and ethnography on possession, trance, and other similar practices from around the world in order to reveal functions not usually associated with spirit texts (e.g., “technologies of the self,” social commentary, therapeutic self-othering, a means to reembody the past). It argues that this literature was a crucial component for constructing conceptions of the self in early Judaism and Christianity. Further, it demonstrates how the problematization of the self in biblical literature led to the enigmatic conceptions of spirit possession and exorcism found in Second Temple Jewish Literature. Chapter one, “Unfamiliar Spirits,” positions this project at the intersection of two contemporary scholarly discussions in biblical studies that have often proceeded separately (studies on conceptions of “the self” and of “evil”). Chapter two, “What are Spirit Phenomena?” defines the terms “possession” and “spirit phenomena” as they are used in the project and lays out the underlying investigative method of the dissertation. Chapter three provides an overview of previous scholarship on spirit phenomena in both biblical studies and the study of religion. Chapter four, “The Spirit and the Self,” demonstrates how spirit-language is a common mode for

Possession and Other Spirit Phenomena in Biblical Literature

‘From beyond the rivers of Cush’ : negotiating ethnic identity and Cushite-Israelite interrelations in the Hebrew Bible

UNIVERSITY OF WINCHESTER
ABSTRACT
Towards an Animal Theology in Eastern Orthodox Christianity.
Dr. Christine Nellist
ORCHID NUMBER: 0000-0002-5956-2089.
Doctor of Philosophy.
February 2017.

My thesis advances the overarching hypothesis that the Eastern Orthodox Church has sufficient teachings to develop a theology which tackles the difficult subject of animal suffering. However, during the review of theological academic literature I identified a gap between what might be termed Orthodox theory and its practice. In essence the overarching hypothesis is broken down into three component parts: i) That Eastern Orthodox teachings allow for the formulation of an ‘Animal Theology’ of the Eastern Orthodox Church; ii) That there is a gap between Orthodox theory and practice on this theme both at academic and pastoral level; iii) That the abuse and exploitation of animals has negative soteriological consequences for those who indulge in such practices; those who know but are indifferent to animal suffering and those who know and are concerned but fail to act in order to reduce or prevent that suffering. Different methodologies were used for the different areas of research which range from biblical exegesis and neo-patristic synthesis, to the formulation of new empirical research collected via questionnaires to animal protectionists in Cyprus and interviews with Orthodox theologians in Cyprus and the UK. In the final two chapters contemporary Eastern Orthodox voices are brought into play in order to advance theological reflection on the sin and evil inherent in animal suffering and the soteriological implications for those who abuse and exploit the non-human creation. Academic theology can often be abstract in nature and viewed by many as irrelevant to contemporary life. I do not believe this is the case and throughout this thesis I have provided examples of how Orthodox teachings can be applied to contemporary animal suffering issues. In addition I have provided an outline for a seminary project which focuses on a) the spiritual and ontological interconnectedness of God’s Creation; b) the seminarian’s role as Icon of Christ and c) how these two elements should dictate the priest’s treatment and relationship with animals and the environment. I have also provided frameworks for a Master’s Dissertation on the theme and an Eastern Orthodox Animal Protection group. Finally, it is worth noting the impact of this research thus far, which has resulted in the first Master’s Dissertation on the theme by an Eastern Orthodox priest; a public statement by the Holy Synod of Cyprus; the establishment of an Eastern Orthodox Animal Protection group in Cyprus and an academic paper presented at an international conference on Religion and Animal Protection by one of Orthodoxy’s leading theologians, Metropolitan Kallistos Ware. Leading Orthodox theologians are aware of this thesis and are supportive of its vision; as a result I believe the previously identified gap between the theory and the practice will reduce in the foreseeable future.

Towards an Animal Theology in Eastern Orthodox Christianity

This book explores a variety of biblical texts in order to clarify and better understand the relationship between the individual and the community in ancient Israel. Although much of the argument is focused upon Deuteronomy and the deuteronomistic history, other pentateuchal and prophetic texts are also probed. In particular, certain instances of divine retribution that are corporate in nature are explored, and it is argued that such punishments are quite common and completely understandable of the basic theological ideas that are operative in such cases. The examination turns to other biblical texts that appear to reject the notion of corporate divine retribution (e.g., Ezekiel 18). Here the focus is on whether these texts do in fact reject all forms of corporate divine retribution and how large a shift these texts signal in the biblical understanding of the relationship between the individual and the community. Finally, Kaminsky asserts that certain theological features explored in this study can be used by those scholars who argue that the enlightenment idea of individualism needs to be balanced by a renewed philosophical and theological emphasis on the individual's responsibility to the larger society.

Corporate Responsibility in the Hebrew Bible

God's favor towards some serves God's plan for the larger world. The fact that the Jewish people are especially chosen by God is an idea affirmed by both early Christians and rabbis. However, the idea that God would favor one person or group over another is highly problematic in today's democratic and pluralistic society. Being the Chosen is often seen as better ignored or even repudiated by both Christians and Jews. According to Joel Kaminsky, God's larger plan for the world is worked out through the three-way relationship between God, Israel, and the nations of the world. He asserts that we need to reexamine the "Bible" in light of this matter.What is needed is a better understanding of what the "Bible" really says about God's choosing. Beginning with the familiar stories in Genesis (Cain and Abel; Isaac and Ishmael; Jacob and Esau; Joseph and his brothers; but also Hagar and Sarah; Leah and Rachel; Isaac and Rebekah), Kaminsky shows how God chooses, how humans participate, what we know from the "Bible" about God's intentions, and whether God's plan for the chosen people succeeds. The book continues through the Old Testament, asking about the fates of those whom God chooses to favor, those whom God rejects, and those who are neither favored nor rejected. Finally, Kaminsky shows how both the New Testament authors and the rabbis affirmed the Old Testament view of God's election. Each chapter engages modern problems with a theology of election and every chapter affirms the biblical paradox the God's choice in favor of some serves God's plan to benefit all.

Yet I Loved Jacob: Reclaiming the Biblical Concept of Election

As a way of working out and consolidating one's religious identity, the whole-sale slaughter of people (whether in herem , crusade, or jihad ) is exactly what it seems to be, no more and no less The pressure that builds up naturally in the idea of election is here unleashed, and the idea is given its fullest expression The Conquest tradition is the primary expression and fulfillment of the idea—the Urtext  The biblical idea of election is the ultimate anti-humanistic idea Jeremy Cott, “The Biblical Problem of Election,” JES 21 (Spring 1984) 199–228, at 204 Thus did Jeremy Cott, in an article published nearly two decades ago, starkly pose the dilemma faced by anyone who seeks to use the Bible as a moral and spiritual guide today How can one possibly maintain that the conquest tradition, which relates that God called for the annihilation of every Canaanite man, woman, and child, is an authoritative part of Scripture on a par with other items such as the Ten Commandments or the story of the exodus? The logic behind Cott's statement, at first blush, seems quite compelling Its central premise, which almost all contemporary theologians and biblical scholars would endorse, is that genocide is morally wrong and could not be a practice decreed by God Furthermore, the command to commit genocide appears to conflict with other basic biblical concepts, innocent along with the guilty

Did Election Imply the Mistreatment of Non-Israelites?

The relationship between Israel, the nations, and Israel's God in the eschatological future has long occupied exegetes and theologians. The meaning of the pilgrimage of the nations to Zion and the servant's charge to become a “covenant to the people (), a light to the nations ()” (Isa 42:6) is a significant locus of dispute. Some argue that here the text charges the Israelites to missionize the Gentiles, while others contend that Second Isaiah holds only a passing interest in the status of foreigners. These disagreements are not unfounded, for the text itself contains seemingly contradictory exclamations right next to one another. In Isa 45:22, for example, YHWH proclaims: “Turn to me and be saved, all the ends of the earth!” In the very next verses, however, Isaiah depicts the nations as subservient to Israel and elsewhere as even licking the dust of the former exiles' feet (49:23)—an image which, at least at first glance, seems incompatible with the notion that foreigners and Israelites similarly benefit from YHWH's saving acts.

Joel S. Kaminsky

Papers

Corporate Responsibility in the Hebrew Bible

Yet I Loved Jacob: Reclaiming the Biblical Concept of Election

Did Election Imply the Mistreatment of Non-Israelites?

God of All the World: Universalism and Developing Monotheism in Isaiah 40–66

Jews, Christians, and the theology of the Hebrew scriptures