https://cdr.lib.unc.edu/downloads/sb3978970

Reconstructing Israel: Restoration Eschatology in Early Judaism and Paul's Gentile Mission

This study deals with the structural and exegetical relationship between pre-existence and incarnation in the dynamics of John's Prologue (John 1:1-18). It discusses the point in the narrative at which the shift from the pre-existent Logos to the incarnate Christ takes place and, therefore, the perspective from which the individual parts of the passage (vss. 1-5; vss. 6-13; vss. 14-18) should be interpreted. By making a detailed and comprehensive analysis of the text and evaluating all contrasting views on the subject, the book shows the essential chronological order of the narrative, whose climax (vss. 14-18) is not the announcement of the incarnation proper, but rather a profound theological reflection on the significance of that event based on the covenantal traditions of the exodus story and later prophetic expectations.

Incarnation and covenant in the prologue to the Fourth Gospel (John 1:1-18)

Preface List of abbreviations Introduction 1 Angelic descent and apocalyptic epistemology: the teachings of Enoch and the Fallen Angels in the Book of Watchers 2 From scribalism to sectarianism: the angelic descent myth and the social settings of Enochic pseudepigraphy 3 Primordial history and the problem of evil: Genesis, the Book of Watchers, and the fallen angels in pre-Rabbinic Judaism 4 The parting of the ways? Enoch and the Fallen Angels in Rabbinic Judaism and early Christianity 5 Demonology and the construction of Christian identity: approaches to illicit angelic instruction among proto-Orthodox Christians 6 The interpenetration of Jewish and Christian traditions in late antiquity: the exegesis of genesis and the marginalization of Enochic literature 7 The apocalyptic roots of Merkabah Mysticism? The reemergence of Enochic traditions in post-Talmudic Judaism Epilogue Bibliography

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Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature

This thesis reads Mark's story of Jesus from a postcolonial perspective. It proposes that Mark need not necessarily be treated in an oversimplified polarity as an anti- or pro-colonial discourse. Instead it may probably be treated as a postcolonial discourse, i. e., as a strategic essentialist and transcultural hybrid discourse that accommodates and disrupts both the native Jewish (nationalistic and collaborative) and the Roman colonial discourses of power. This thesis shows that Mark accommodates itself into a strategic third space in between the variegated native Jewish and the Roman colonial discourses in order to enunciate its own voice. As a mimetic, ambivalent and hybrid discourse it mimics and mocks, accommodates and disrupts both the native essentialist and collaborative as well as the Roman colonial voices. The portrait of Jesus in Mark, which I presume to be encoding also the portrait of a community, exhibits a colonial/ postcolonial conundrum which can neither be damned as pro- nor be praised as anti-colonial in nature. Instead the portrait of Jesus in Mark may be appreciated as a strategic essentialist and transcultural hybrid, in which the claims of difference and the desire for transculturality are both contradictorily present and visible. In showing such a comindrumic portrait and invoking a complex discursive strategy Mark as the discourse of a subject community is not alone or unique in the Greco-Roman world. A number of discourses-historical, creative novelistic and apocalyptic-of the subject Greek and Jewish communities in the eastern Mediterranean under the iniperizini of Rome from the second century BCE to the end of the first century CE exhibit very similar postcolonial traits which one may add to be not far from the postcolonial traits of a number of postcolonial creative writings and cultural discourses of the colonial subject and the dominated post-colonial communities of our time.

A Postcolonial Reading of Mark's Story of Jesus

Title: Paul's Use of Scripture: A Comparative Study of Biblical Interpretation in Early Palestinian Judaism and the New Testament With Special Reference to Romans 9-11 James W. Aageson Mansfield College, the University of Oxford Doctor of Philosophy

Paul's use of scripture : a comparative study of biblical interpretation in eary Palestinian Judasim and the New Testament, with special reference to Romans 9-11

Amongst the many incidental issues raised by J. T. Milik in his edition of the Aramaic fragments of Enoch from Qumran1 that of the date of the Parables of Enoch is perhaps one of the most important. Although there has never been anything approaching a consensus as to the exact date of this work, I would think it fair to say that many scholars in this century, if not the majority, have taken the view that the Parables are Jewish in origin; many have also argued that they date from before A.D. 70.2 Milik's view that the Parables are Christian and date from around A.D. 270 has such enormous implications for our understanding of the development of intertestamental Judaism and of the use of the term ‘Son of Man’ in the gospels that it demands very careful consideration. It also suggests that the evidence on which the Jewish origin and pre-A.D. 70 dating has been based needs to be re-examined.

M. A. Knibb

Papers

The Date of the Parables of Enoch: A Critical Review