Maybe the problem isn’t so much that preaching is irrelevant, but that hearts are irreverent. – Michael Svigel
Daily Archives: 20 Sep 2017
The Composition of Genesis 37: Incoherence and Meaning in the Exposition of the Joseph Story
Series: Forschungen zum Alten Testament 2. Reihe, 95
Genesis 37 is the exposition of the biblical Joseph Story and narrates the basis of Israel’s descent into Egypt. From the beginning of critical research into the Pentateuch, literary tensions and contradictions encountered in this chapter, including the question of who sold Joseph to whom, have given rise to several incompatible explanations. At present, no solution to its complex problems enjoys agreement. On top of a thorough history of research, Matthew C. Genung provides a fresh literary critical analysis of Genesis 37, treated passage by passage, and guided by the literary tensions in the narrative in dialogue with the most important solution models. This method has led to a new explanation of the compositional history of Genesis 37 that contributes to an understanding of the meaning of the actual text, solves its elements of tension and incoherence, and identifies their originating historical milieu.
For more information, please click here.
Theology from the Beginning: Essays on the Primeval History and its Canonical Context
Hardback, 340 pages
Publication Date: July 2017
Regular Price: $179.00 / Special Offer Price: $144.00
Publisher: Mohr Siebeck
Series: Forschungen zum Alten Testament, 113
The Primeval History (Genesis 1-11) is one of the most complex theological compositions of the Old Testament/the Hebrew Bible. Woven into its multi-layered text one finds reflections on an array of fundamental questions: How did the world come into being? Who is its creator? What role does humankind play in the larger scheme of creation? Why is the world that God made not a perfect one? And finally, is it possible to lead a meaningful and even happy life despite the unpredictabilities of existence? The essays by Andreas Schüle assembled in this volume address these and related questions through close readings of Genesis 1-11 and by relating them to kindred textual traditions throughout the Old Testament/the Hebrew Bible.
For more information, please click here.
This is a good deal, Barthians. I’m not sure how long it will last, but it’s a steal.
For many students of Scripture and Christian theology, Karl Barth’s break with liberalism is the most important event that has occurred in theology in over 200 years. In Karl Barth’s Theological Exegesis Richard E. Burnett provides the first detailed look at this watershed event, showing how Barth read the Bible before and after his break with liberalism, how he came to read the Bible differently than most of his contemporaries, and why Barth’s contribution is still significant today.
As Burnett explains, the crux of Barth’s legacy is his abandonment of the hermeneutical tradition of Schleiermacher, which had had such a profound influence on Christian thought in the nineteenth and twentieth centuries. This hermeneutical tradition, which began with Herder and extended through Dilthey, Troeltsch, Wobbermin, Wernle, and Barth himself prior to 1915, is characterized by its attempt to integrate broad aspects of interpretation, to establish universally valid rules of interpretation on the basis of a general anthropology, and by its reliance on empathy.
Barth’s discovery that “the being of God is the hermeneutical problem” implied that the object to be known should determine the way taken in knowing. This fundamental insight brought about a hermeneutical revolution that gave priority to content over method, to actual exegesis over hermeneutical theory. The development of Barth’s new approach to Scripture is especially evident in his Römerbriefperiod, during which he developed a set of principles for properly reading Scripture. Burnett focuses on these principles, which have never been discussed at length or viewed specifically in relationship to Schleiermacher, and presents a study that challenges both “neo-orthodox” and “postmodern” readings of Barth.
This is a crucial piece of scholarship. Not only is it the first major book in English on Barth’s hermeneutics, but it also employs pioneering research in Barth studies. Burnett includes in his discussion important material only recently discovered in Switzerland and made available here in English for the first time — namely, six preface drafts that Barth wrote for his famous Romans commentary, which some regard as the greatest theological work of all time.
In making a major contribution to Barth studies, this volume will also inform scholars, pastors, and students whose interests range from modern Christian theology to the history of biblical interpretation.
His hilarious suggestion that Trump is equated with the ‘righteous’ is beyond the pale but what here exhibits itself fully is his hypocrisy. He and his cohorts on Trump’s ‘religious advisory council’ have not confronted Trump about anything. They haven’t called him on his irreligious behavior, his vulgarity, his mistreatment of immigrants, his disdain for the poor nor his racism.
Franklin Graham isn’t simply a hypocrite. He is extraordinarily hypocritical.
It is once again time to start making firm arrangements for this year’s Hawarden Seminar on the OT in the New. You are all very welcome to join us at Gladstone’s Library from the evening of Thursday 22nd March to lunchtime on Saturday 24th March 2018. The library staff are ready to receive our bookings in the usual way – i.e. by telephone (01244 532350 – UK; + 44 1244 532350 from outside UK) or email (firstname.lastname@example.org), stating that you are part of the OT in NT seminar, but not via the on-line booking facility (which cannot recognise our block booking). Costs will depend on the type of room you book, but will be in the region of £150 – £180.
We are planning for input from two speakers on developments in Hebrew Bible/inner-biblical allusion (Dr. Katharine Dell from Cambridge and Dr Bill Tooman from St Andrews). Offers of short papers on any topic pertaining directly to the use of the OT in the NT for the rest of the programme are warmly invited, so please email me with your proposals, titles and abstracts by Friday 15th December 2017. I will confirm acceptance (or not) and circulate a draft programme in mid-January as usual.
Looking forward to seeing you in Hawarden in March, and wishing you all the best in the meantime,
Professor Susan Docherty
Professor of New Testament and Early Judaism/Head of Theology
Newman University Birmingham
Joachim Jeremias was born on 20 September, 1900. He is probably best known for his work on the Parables of Jesus and his book, Jerusalem in the Time of Jesus as well as his ‘Unknown Sayings of Jesus‘. But he also wrote a very engaging Theology of the New Testament and many other books as well. But, and I have to say this, his book ‘Abba‘ is one of my favorites along with Hat die Urkirche die Kindertaufe geübt?
If you read German, there’s a really lovely biography of Jeremias over on Wibilex (a brilliant, brilliant resource which you ought to bookmark- it has loads of things). It notes
Joachim Jeremias gilt als einer der herausragendsten → historisch-kritischen Exegeten des 20. Jahrhunderts. Viele seiner Werke, z.B. „Jerusalem zur Zeit Jesu“, „Die Gleichnisse Jesu“, „Die Abendmahlsworte Jesu“, „Neutestamentliche Theologie. Teil 1. Die Verkündigung Jesu“, wurden in mehrere europäische und außereuropäische Sprachen übersetzt. Für seine Forschungen erhielt Jeremias zahlreiche nationale und internationale Ehren (Ehrendoktorwürde u.a. der Universitäten St. Andrews / Schottland , Uppsala  und Oxford ; Burkitt-Medaille der Britischen Akademie London für Biblische Studien). Die Bedeutung seiner Arbeiten sprengt dabei nicht nur nationale, sondern auch konfessionelle Grenzen. Die ökumenische Breitenwirkung von Jeremias’ Forschung dauert bis heute an. So nannte Klaus Berger – freilich mit polemischer Zielrichtung – das Jesusbuch von Benedikt XVI. einen „Joachim Jeremias für Katholiken“ (die Tagespost 14.04.2007). Auch Jeremias’ Deutung der Wandlungsworte, das „für viele (vergossen)“ als Semitismus und damit inklusiv („für alle“) zu verstehen (Art.polloi, ThWNT 6, 1959, 536-545:543-545), fand Eingang in die katholische Liturgiereform und in das deutsche Messbuch – eine Entwicklung, die nun allerdings in der katholischen Kirche umstritten ist (Striet).
Vor allem aber für die Judaistik und Jesus-Forschung hat Jeremias Erhebliches geleistet, „auch wenn die kontrastiven Tendenzen in seiner Darstellung des Verhältnisses Jesus – Judentum heute problematisch erscheinen“ (RGG 424) und z.T. erbittert kritisiert wurden (E.P. Sanders). Von dieser Problematik zeugt z.B. Jeremias’ Deutung des Vaterunser als „Urgestein der Überlieferung Jesu“ (passim) (Philonenko, Vaterunser 35-43; Müller). Auch Jeremias’ durchgehend positive Würdigung des von Hermann Strack und Paul Billerbeck zusammengestellten „Kommentars zum Neuen Testament aus Talmud und Midrasch“, dessen Registerbände Jeremias mit herausgab (mit Adolph, K., Rabbinischer Index. Verzeichnis der Schriftgelehrten. Geographisches Register, München 1963), wird heute kaum noch geteilt (Schaller, Wege). Die Entdeckung und Auslegung neuer Quellen sowie die Etablierung neuer Bewertungsparadigmen führen die judaistische und die Jesusforschung weiter und fußen doch in vielerlei Hinsicht auf dem, was Jeremias und andere Forscher seiner Zeit als Grundstein gelegt haben.
Happy birth-iversary, Joachim.