Showing papers in "Horizons in Biblical Theology in 2015"
TL;DR: In this paper, the moral vision of the Gospel of Mark is investigated and the metaphor of slavery is identified as a central component of the moral instruction of Jesus to his disciples, and a dialogue is developed between the second Gospel and the moral philosophy of Zygmunt Bauman.
Abstract: The following work draws from the philosophical hermeneutics of Hans-Georg Gadamer to form an inquiry into the moral vision of the Gospel of Mark. The metaphor of slavery is identified as a central component of the moral instruction of Jesus to his disciples. Following a brief analysis of the metaphor in Greco-Roman literature to identify its basic import in Mark’s Gospel, a dialogue is developed between the second Gospel and the moral philosophy of Zygmunt Bauman. Three lines of thought are isolated in the work of Bauman and utilized to illuminate and elaborate the moral vision of Mark that emerges from the metaphor of slavery: the conceptualization of morality as responsibility for others; the rooting of moral action in emotion; and the location of morality at the center of what it means to be human.
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TL;DR: Both Mark's son of man Christology and Paul's second Adam Christology depict Jesus functioning as an idealized human figure, and both interpret this as entailing a restoration of humanity's primeval vocation to rule the world on God's behalf as mentioned in this paper.
Abstract: Both Mark’s son of man Christology and Paul’s second Adam Christology depict Jesus functioning as an idealized human figure. In each, a core component is Jesus’ obedience in going to death on a cross. This, in turn, is a representative obedience that leads to the conquest of hostile powers. Jesus’ death, moreover, becomes a model for the life of his followers within both models. These Christologies also encompass Jesus’ resurrection and heavenly enthronement at God’s right hand, and both interpret this as entailing a restoration of humanity’s primeval vocation to rule the world on God’s behalf. Finally, participation of Jesus’ followers in his eschatological glory underscores that for both Mark and Paul these are high, human Christologies.
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TL;DR: In this paper, an extended examination of the definition of Paul's gospel and a brief analysis of the way in which the gospel relates to Paul's own self-presentation are presented.
Abstract: Paul’s conception and description of God’s soteriological enterprise continues to be a prominent focal point in constructions of the apostle’s theology. The present essay attempts to provide an outline of this aspect of Pauline theology from inception to corporate participation. The essay is comprised of three parts: (1) an extended examination of the definition of Paul’s gospel; (2) a brief analysis of the way in which the gospel relates to Paul’s own self-presentation; and (3) a few concluding thoughts concerning the way Paul extends his conception of the gospel to the ecclesial community. The primary argument of the essay develops a construction of the participatory nature of Pauline soteriology, building on the notion that the prophetic scope of Paul’s gospel compels the apostle to understand both his own ministry and Christian theology in terms of a participation in the new creation inaugurated within the Christ event.
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TL;DR: In this paper, the Deuteronomistic History (DtrH) is used to show that the presence of these two prostitutes, at the opening of the book of Kings, is a significant prelude to the Dtr's narratives on the subsequent demise of the two kingdoms.
Abstract: The familiar story of King Solomon and the two prostitutes is often assumed to showcase the wise arbitration of King Solomon through the help of the divinely—endowed wisdom of Yahweh. In this standard reading of the passage, there is a quick intellectual fixation to show the relationship between the passage and the preceding divine encounter at Gibeon. Against the limitations of these traditional readings, the paper resituates the ideological/theological importance of the two prostitutes beyond its immediate literary landscape to encompass the entirety of the Deuteronomistic History (DtrH). Through verbal resonance and symbolic connections to the rest of the DtrH, the work underscores that the presence of these two prostitutes, at the opening of the book of Kings, is a significant prelude to the Dtr’s narratives on the subsequent demise of the two kingdoms.
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TL;DR: The authors traced the historical development of the OAN tradition and showed how Israel's self-understanding and attitude toward foreign nations changed with a strong emphasis on Yahweh's kingship.
Abstract: This paper illuminates the positive theological value of the oracles against the nations ( OAN s) in the Old Testament. Tracing the historical development of the OAN tradition, I propose that the OAN tradition originated in a war or a cultic setting and went through three stages of transformation: first, the shift from salvation oracles for Israel to oracles against Israel by the 8th century prophets Amos and Isaiah: second, the shift from a realistic depiction of enemies to a more cosmic depiction of them during the exilic period: third, the inclusion of the nations into the future restoration in the postexilic period. The trajectory of the development of the OAN tradition shows how Israel’s self-understanding and attitude toward foreign nations changed with a strong emphasis on Yahweh’s kingship. The emphasis on Yahweh’s kingship over Israel’s special status provides a ground for the inclusion of foreign nations into Yahweh’s plan. By prioritizing Yahweh’s kingship, his people can avoid the danger of self-elevation and embrace the other people into the community.
TL;DR: The future of study in the study of the Old Testament can be traced back to the influence of Brevard Childs as mentioned in this paper, who was one of the pioneers of this direction.
Abstract: No one knows about the future of study in Old Testament theology. Two things seem clear. First, we are likely to be surprised by new emerging methods and perspectives, new critical judgments, and new interpretive extrapolations. If we think back to about 1990, Old Testament theology had reached what seemed to be dead end; and then in the next decade, to some great extent due to the influence of Brevard Childs, we witnessed a great revival of study in new directions. I anticipate that we might, at any time, witness the same sort of newness among us the shape of which we cannot foresee. Second, we are sure to continue rich diversity in method, perspective, critical judgment, and interpretive extrapolation, influenced as each of us is by social location, habit, conviction, and tradition. More than such surprise and such continuing diversity we cannot know.
TL;DR: The authors explored the concept of story for biblical theology, particularly from the perspective of evangelical scholarship, and suggested that story offers a framework for biblical theologians that avoids undue emphasis on propositional theology and maintains biblical tensions within a plot-focused approach.
Abstract: This article explores the concept of story for biblical theology, particularly from the perspective of evangelical scholarship. It is suggested that story offers a framework for biblical theology that avoids undue emphasis on propositional theology and maintains biblical tensions within a plot-focused approach. Additionally, a storied approach to biblical theology resonates with the narrative quality of the biblical text and of human experience and is best pursued via a dynamic hermeneutic. The essay concludes by addressing some weaknesses of the category of story for biblical theology, including its use to avoid historical difficulties, the scholarly tendency toward theological abstraction, and the ethical question of the claim to have sketched the biblical story. In response, dialogue across boundaries, including those of ethnicity, nationality, denomination, and religion, can be a valuable practice to evangelicals and others who see story as a promising category for the future of biblical theology.
TL;DR: This article argued that the book of Nahum charges Nineveh with multi-national human trafficking and that the methods Assyria used to recruit, transport, and prostitute peoples match methods of modern slavers.
Abstract: Nahum has come under recent censure for the term זונה (3:4). Scholars have argued that calling Nineveh a prostitute does not fit the brutal Neo-Assyrian Empire. This article argues that the book of Nahum charges Nineveh with multi-national human trafficking. Assyrian practices conform to the United Nations definition of human trafficking. The methods Assyria used to recruit, transport, and prostitute peoples match methods of modern slavers. The title זונה therefore is used because the city acted as a spiritual madam. Vast populations were kidnapped for economic purposes and much of the labor, money, and people acquired through conquest were used to serve the Assyrian pantheon.