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The Baptismal Episode as Trinitarian Narrative
Hallur Mortensen examines the concept of God in Mark's Gospel, with particular emphasis on the baptismal scene of 1:9-11. This he closely relates to the beginning and end of the prologue (1:2-3 and 1:14-15) concerning the coming of the Lord, the gospel, and the kingdom of God. The allusions of the divine voice to Psalm 2 and Isaiah 42 reveal the function and identity of Jesus as the Son of God and thus also of God as the father of Jesus. The identity and descent of the Spirit at the baptism as an anointing is discussed in detail, and has a critical function in the coming of the kingdom and the defeat of Satan. These aspects are examined in the context of Jewish monotheism and what Hans W. Frei calls the "intention-action description" of identity - that 'being' is constituted by 'action' - and Mortensen thus argues that Mark's Gospel portrays a proto- and narrative trinitarian conception of God.
Dwelling in the Household of God
In her remarkable first book, God Dwells With Us: Temple Symbolism in the Fourth Gospel, Mary L. Coloe, P.B.V.M., explored the profound insight of John's Gospel expressed in Jesus ' invitation to his disciples: Make your home in me, as I make mine in you (John 15:4). For the gospel's author and audience, the dwelling of God among humans was, above al, the Jerusalem Temple. The gospel traces how 'after the trauma of the destruction of the Temple 'the Johannine community came to expand and deepen its knowledge of God's dwelling among humans, finding it now in the person of Jesus and in the community of believers. Dwelling in the Household of God moves us from seeing God's dwelling place as the...
Intercultural Theology, Volume Three
Ten Outstanding Books in Mission Studies, World Christianity and Intercultural Theology for 2019 — International Bulletin of Mission Research (IBMR) Christianity is not only a global but also an intercultural phenomenon. In this third volume of his three-volume Intercultural Theology, Henning Wrogemann proposes that we need to go beyond currently trending theologies of mission to formulate both a theory of interreligious relations and a related but methodologically independent theology of interreligious relations. Migratory movements are contributing to an ongoing process of religious pluralization in societies that tended to be more religiously homogenous in the past. Interreligious platf...
International Review of Biblical Studies, Volume 48 (2001-2002)
Formerly known by its subtitle “Internationale Zeitschriftenschau für Bibelwissenschaft und Grenzgebiete”, the International Review of Biblical Studies has served the scholarly community ever since its inception in the early 1950’s. Each annual volume includes approximately 2,000 abstracts and summaries of articles and books that deal with the Bible and related literature, including the Dead Sea Scrolls, Pseudepigrapha, Non-canonical gospels, and ancient Near Eastern writings. The abstracts – which may be in English, German, or French - are arranged thematically under headings such as e.g. “Genesis”, “Matthew”, “Greek language”, “text and textual criticism”, “exegetical methods and approaches”, “biblical theology”, “social and religious institutions”, “biblical personalities”, “history of Israel and early Judaism”, and so on. The articles and books that are abstracted and reviewed are collected annually by an international team of collaborators from over 300 of the most important periodicals and book series in the fields covered.
Paroimia and Parrēsia in the Gospel of John
The language of the Gospel of John is known for its complexity. On the basis of the modern standards of transparency and logic, previous scholars have depicted this language as obscure, confusing, and mysterious. Thomas Tops goes beyond these oversimplifications by providing an in-depth historical study of John's characterisation of Jesus' language with the terms paroimia and parr e sia . By providing original insights in these terms, the author offers a new perspective on the functioning of Johannine language. As the Johannine Jesus teaches both through paroimia and parr e sia , his language conceals and reveals at the same time. His criticism is veiled and calls on its addressees to search for the hidden meanings of his words. Veiled speech allows the Johannine Jesus to criticise his opponents and openly reveal his messianic identity to those who cannot accept the truth in any other way.
Johannine Studies 1975-2017
The voice of Francis J. Moloney has been heard in Johannine studies for many decades. This volume gathers shorter journal articles from a publishing career that began in 1975, placing them together with new studies that appear for this first time, and thus complementing Moloney's already well-known commentary and scholarly monographs on the Fourth Gospel. The author's work has encompassed all areas of Johannine scholarship - the world that produced and first received the Fourth Gospel, its theology and Christology, and critical analysis of much-discussed passages. Well known for his extensive use of narrative and reader-response criticism, Francis J. Moloney has in more recent years developed an interpretation of the gospel which suggests that the author(s) of this narrative regarded their work as the "completion" of scripture. This unique collection therefore not only provides the past publications of a significant Johannine scholar, but also reflects the development of Johannine scholarship from 1975 until today.
What We Have Heard from the Beginning
Written in a conversational and reflective tone, the articles offer an excellent overview of major issues in the study of the Fourth Gospel and 1-2-3 John.
The Turning Point in the Gospel of Mark
Based on linguistic and thematic links in the narrative, 'The Turning Point in the Gospel of Mark' argues that the twin pericopae of Peter's confession (8:27-38) and the Transfiguration (9:2-13) together function as the turning point of the Gospel and serve in a Janus- like manner enabling the reader to see the author's main focus: the identity of Jesus and the significance of that reality for his disciples. Peter's confession of Jesus as Messiah faces backward toward the Prologue (1:1-13) and functions as a mid-course conclusion. The declaration by God on the mountain faces forward and foreshadows the end-course conclusion (14:61-62; 15:39; Son of God). Jesus, in response, teaches that the Son of Man must suffer and die before being raised from the dead(8:31). Christologically, the images of Messiah, Son of Man, and Son of God converge and present Jesus, the crucified, as king, ushering in the kingdom of God in power (9:1 acting as the key swivel between the twin pericopae). When one is confronted withthis Jesus, though there remains something elusive about him and the kingdom of God in the narrative, the only wise decision (after calculating the costs, 8:34-38) is to follow.
Theology of the New Testament
For a few decades, jet packs seemed to be everywhere: on Gilligan’s Island, Lost in Space, Thunderball, and even the opening ceremony of the 1984 Olympics. Inventors promised we’d all be flying with them now, enabling us to zoom around effortlessly in the sky and getting us to work without traffic jams and trains. What happened to the jet pack? In The Great American Jet Pack, Steve Lehto gives us the definitive history of this and related devices, explaining how the technology arose, how it works, and why we don’t have them in our garages today. These individual lift devices, as they were blandly labeled by the government men who financed much of their development, answered man’s des...
John 11-21
Teaching and researching the Gospel of John for thirty years has led author Mary L. Coloe to an awareness of the importance of the wisdom literature to make sense of Johannine theology, language, and symbolism: in the prologue, with Nicodemus, in the Bread of Life discourse, with Mary and Lazarus, and in the culminating “Hour.” She also shows how the late Second Temple theology expressed in the books of Sirach and Wisdom, considered deuterocanonical and omitted from some Bible editions, are essential intertexts. Only the book of Wisdom speaks of “the reign of God” (Wis 10:10), “eternity life” (Wis 5:15), and the ambrosia maintaining angelic life (Wis 19:21)—all concepts found in John’s Gospel. While the Gospel explicitly states the Logos was enfleshed in Jesus, this is also true of Sophia. Coloe makes the case that Jesus’s words and deeds embody Sophia throughoutthe narrative. At the beginning of each chapter Coloe provides text from the later wisdom books that resonate with the Gospel passage, drawing Sophia out of the shadows.
