Showing papers in "Horizons in Biblical Theology in 2010"
12 citations
5 citations
TL;DR: In this paper, an interpretation of Pilate's famous phrase “Behold the man!” (δο νρωπος, John 19:5) was presented in light of two proposed intertextual echoes: Genesis 3:22 and Vita Adae et Evae 13:3.
Abstract: This essay offers a theological interpretation of Pilate’s famous phrase “Behold the man!” (δο νρωπος, John 19:5) in light of two proposed intertextual echoes: Genesis 3:22 and Vita Adae et Evae 13:3. Both texts feature the phrase “Behold the man/Adam.” In each case, the phrase prima facie highlights Adam’s divinity, but ironically underscores the frailty of his humanity. In John 19:5, however, the phrase “Behold the man” functions in the opposite manner. Although on the surface it highlights Jesus’ ridiculousness and misery, it ironically manifests his divine sovereignty. The essay concludes by suggesting that the Fourth Evangelist echoes the earlier phrase “Behold the man/Adam” to generate a contrast between Adam and Christ.
5 citations
4 citations
TL;DR: In 1 Corinthians 8, 10 and 15 Paul appears to argue against some of the Corinthian Christians who would have regarded their Christian community as analogous to a sort of voluntary collegia in the first century Greco-Roman world as discussed by the authors.
Abstract: In 1 Corinthians 8, 10 and 15 Paul appears to argue against some of the Corinthian Christians who would have regarded their Christian community as analogous to a sort of voluntary collegia in the first century Greco-Roman world. Some characteristics of the collegia are exhibited in these chapters. Especially 8:1-13 and 10:1-22 contains the characteristics of collegia sodalicia, while 15:29 comprises those of collegia tenuiorum. This finding provides an alternative to the current scholarly interpretation of the Pauline description of the Corinthians’ eating food sacrificed to idols (1 Cor 8:1-13 and 10:1-22) and of their engagement in baptism for (or on behalf of) the dead (1 Cor 15:29).
3 citations
3 citations
3 citations
TL;DR: The authors explored Cyprian's social identities as constructed in his early works which address the laxist controversy and found that his own "orthodox" identity in contrast to the "schismatic" identity of his opponents which he demarcates along the lines of scripturally informed/loyal and scripturally aberrant.
Abstract: Scholars have widely noted Cyprian as a key figure in the development of the episcopate, a point which too often eclipses his use of scripture in scholarly studies of his writings. Cyprian himself claims a scriptural basis for his episcopal authority and for his teachings on ecclesial unity. His works need to be reread, therefore, in light of his construction of identities, namely his own “orthodox” identity in contrast to the “schismatic” identity of his opponents which he demarcates along the lines of scripturally informed/loyal and scripturally aberrant. The following article explores Cyprian’s social identities as constructed in his early works which address the laxist controversy.
2 citations
2 citations
TL;DR: The authors argued that the implanted word in James conveys the notion of divine enablement, a notion that was especially suited for articulating the hope for faithfulness promised in the new covenant of Jeremiah.
Abstract: Understanding the significance of the of the implanted word in James 1:21 has divided between two lines of interpretation: (1) those that invest it with cosmological significance and understand it as something akin to human reason or (2) those who invest it with soteriological significance and relate it to Christian conversion. The argument in this article supports the soteriological line of reasoning and attempts to demonstrate through an examination of pagan, Jewish and Christian sources that the implanted word in James conveys the notion of divine enablement, a notion that was especially suited for articulating the hope of divine enablement for faithfulness promised in the new covenant of Jeremiah.
2 citations
TL;DR: In this article, the authors focus on Hosea 11 and Amos 4 as examples of the call and distinct perspectives of the YHWH-Israel behavioral and relational dynamics, and look at the place of the past, present, and future in the formulation of the Call to return and offer conclusions about the implications of the analysis on the understanding of the relationship between YWHWH and Israel.
Abstract: The call for Israel’s return to YHWH resounds in the prophetic text and utilizes various images to illustrate Israel’s and YHWH’s behaviors. These images depict the strained relationship between YHWH and Israel and the persistence of the Deity in maintaining the relationship. This study focuses on Hosea 11 and Amos 4 as examples of the call and distinct perspectives of the YHWH-Israel behavioral and relational dynamics. It looks at the place of the past, present, and future in the formulation of the call to return and offers conclusions about the implications of the analysis on the understanding of the YHWH-Israel relationship.
TL;DR: In this article, it was argued that the best explanation for double agency in the "Christ-hymn" in Philippians 2:6-11 is a double agent interpretation of the question to whom was Christ a slave.
Abstract: Paul’s so-called “Christ-hymn” in Philippians 2:6-11 regarding its origins, purpose, format, and the theological components of its Christology. One factor in the determination of this Christology is the interpretation of doulos in 2:7 focusing on the question to whom was Christ a slave? While a number of answers have been put forward, it will be argued that the best explanation involves “double agency.” That is, when the hymn is closely examined, as well as the theological character of the whole letter, Christ appears to be a subject and agent of the powers Sin and Death, but Paul knows and communicates the reality that he is really God’s agent who subverts and enervates these hegemonic powers. This not only illuminates Paul’s Christology, but can be identified as a model for other believers discussed in Philippians, including himself.
TL;DR: In this article, it is argued that in early Roman Palestine, a negative experience and conception of the deity among some of the "poor" captives and "blind" was discussed.
Abstract: Employing an optic grounded in suffering and foregrounding intertexts in which God is portrayed unfavorably, it is argued that in Luke 11:5-13 and 18:1-8 Jesus acknowledges a negative experience and conception of the deity among some of early Roman Palestine’s “poor captives blind [and] oppressed” (4:18-19) Jesus does not ask them to suppress their impressions of God or to align them with more traditional representations; rather, they are encouraged to remain in conversation with the deity and not to become discouraged or be afraid, even when their speech pushes beyond socially acceptable limits and becomes accusatory, contemptuous, blasphemous, or outright hostile Indeed, Jesus recommends impudence and audacious tenacity before God, confident that such conduct will receive a hearing and a response