Bücher veröffentlicht von Pickwick Publications

Description:This volume includes nine essays that move Ezekiel's creative reuse of older materials to the foreground of discussion. The essays highlight the transformation of earlier texts, traditions, and theology in Ezekiel. They explore the diverse ways that Ezekiel reshapes Israel's legal texts, rituals, oracles against foreign nations, royal ideology, conception of the individual, remembrance of the past, and hope for the future. The work concludes by noting the subsequent transformation of Ezekiel in scribal transmission and in the New Testament.CONTRIBUTORS:Daniel I. Block, Wheaton College Graduate SchoolTova Ganzel, Bar-Ilan University Paul M. Joyce, St. Peter's College, Oxford UniversityBeate Kowalski, University of Koblenz-LandauThomas Krüger, University of ZurichMichael A. Lyons, Simpson UniversityTimothy Mackie, University of Wisconsin-MadisonJill Middlemas, Århus UniversityPaul R. Raabe, Concordia SeminaryBaruch Schwartz, Hebrew UniversityWilliam A. Tooman, University of St. AndrewsEndorsements:""Tooman and Lyons present a wide range of significant scholars who address the key issue in Exilic and especially Ezekiel studies today--why and how did an almost total transformation of Israel's Religion take place during the Exile. Before exile, it was centered on active royal, ritualistic, and oracular activity; after exile, it centered on priestly-legislated and tradition-centered guidance of practical observance. The authors offer important insights on the concepts of idolatry, divine and human kingship, individual versus corporate moral responsibility, the role of divine holiness, the Exodus tradition, the importance of priestly viewpoints, and the way the Book of Ezekiel was written and enlarged. This single volume brings together all major trends in Ezekiel studies today.""--Lawrence Boadt, CSP, Professor Emeritus, Washington Theological Union""The present volume, edited by two rising Ezekiel scholars, Michael A. Lyons and William A. Tooman, makes a substantive contribution to the burgeoning discussion of the book of Ezekiel by emphasizing the theme of transformation, understood in relation to the text of Ezekiel, the traditions on which it draws and by which it developed, and its theological perspectives. Each essay engages a different aspect of the study of the book, and thereby opens and advances scholarly dialog in its own right."" Marvin A. Sweeney, from the ForewordAbout the Contributor(s):William A. Tooman is Lecturer in Old Testament at University of St. Andrews, Scotland.Michael A. Lyons is Assistant Professor of Old Testament at Simpson University. He is the author of From Law to Prophecy: Ezekiel's Use of the Holiness Code.

"What is the purpose of theology for the church?" Systematic theology provides an inroad into this question by offering both a method for doing theology and an explanation for the purpose of that method. However, "system" is itself the product of a specific understanding of knowledge grounded in rational demonstration of facts. This study attempts to address the historical debate over when systematic theology began. Much of the debate is centered on the definition of system and revolves around the use, or lack thereof, of external philosophical categories or language. Specific historical figures have been selected to serve as illustrations of how theological prolegomena functioned in works prior to and following the influence of Enlightenment thought. In the early chapters it will be seen that theology was neither totally saturated with, nor totally devoid of, external philosophical reference points or programmatic intentions. On the contrary, both external points of reference and programmatic intentions have played a role in theology since the church's inception. In other words, certain elements of system (e.g., logic, non-contradiction, organization) have played a role in theological investigation and construction since, at least, the second century. The last two chapters of this study demonstrate that these may not be the same influences that have marked post-Enlightenment systematics. One of the primary characteristics of pre-Enlightenment theology is its intentional focus on the life of the church. Theology, like the Scriptures, was often written for specific circumstances. Enlightenment influences significantly changed the intentions of much of theology in that theological knowledge was studied and displayed for the sake of knowledge itself. The church no longer mattered, or was at best an afterthought, in the realm of what is now seen as the domain of academic theology.

Marxism is one of the revolutionary social-scientific theories that has come to have a prominent place in New Testament studies in the United States. It is often combined with liberation theology and applied to apocalyptic texts. This book argues that the basic presuppositions of these three ideological systems are ultimately at odds with one another. The study then traces the kinds of moves scholars in New Testament studies have made to overcome this problem.

Leaning into the Future seeks to explore what it may mean to believe in the "Kingship" of God and wait for his "Kingdom" by considering the fundamental role the Kingdom of God plays in the theology of Jurgen Moltmann and in the book of Revelation. Part one is devoted to how Moltmann understands "The Kingdom of God" as the fundamental symbol of hope for humanity, and how he sees the presence of God's reign and kingdom in history as hidden and paradoxical. Part two turns to the way the Book of Revelation uses royal and other political language in its portrait of the future and God's presence in history. In this second part, the book also seeks to explore how Moltmann and the Apocalypse may mutually inform each other, how Moltmann may help us read this biblical book today, and how it in turn may overcome some of the weaknesses in Moltmann's proposal.

In 1948, the Afrikaner Nationalist Government became the ruling party in South Africa and instituted the brutal system known as apartheid. To maintain their power, Afrikaners drew on Christian scripture and traditions to create self-justifying religious narratives that supported their oppressive ideologies, prohibiting inclusion and suppressing pluralism. In time these Afrikaner-Christian narratives began to unravel as counter-narratives within the Christian tradition influenced the Black church to demand equality and democracy. This socio-political and cultural transformation is best understood and interpreted through the vision of ubuntu: a mode of thought in African culture that places a value on humanity in community and shifts the focus from singularity to plurality in South African society. In The Ubuntu God, Samuel A. Paul traces how the dismantling of apartheid led to recognition of the religious other, the recovery of alternate narratives, and the reappearance of ubuntu perspective and practice in the political and public sphere. After the peaceful transition to a democratically elected government, the Truth and Reconciliation Commission created a platform for multiple voices, stories, and religious narratives to be shared in a public political context. This multiplicity of voices resulted, ultimately, in the formation of a new constitution for South Africa that sought to uphold African values of community and inclusion in its institutions. While South Africa's apartheid system and the Truth and Reconciliation Commission are both rooted in the biblical narrative, the former used its theology to enforce an iron rule while the latter combined Christian and African concepts to create a pluralistic and open society. Such a society is characterized by a culture that emphasizes communality and interdependence.

Evangelicals in nineteenth-century America had a headquarters at Princeton. Charles Hodge never expected that a former student of Princeton and his own replacement during his hiatus in Europe, John W. Nevin, would lead the German Reformed Church's seminary in a new, and in his mind, destructive direction. The two, along with their institutions, would clash over philosophy and religion, producing some of the best historical theology ever written in the United States. The clash was broad, influencing everything from hermeneutics to liturgy, but at its core was the philosophical antagonism of Princeton's Scottish common-sense perspective and the German speculative method employed by Mercersburg. Both Princeton and Mercersburg were the cautious and critical beneficiaries of a century of European Protestant science, philosophy, and theology, and they were intent on adapting that legacy to the American religious context. For Princeton, much of the new European thought was suspect. In contrast, Mercersburg embraced a great deal of what the Continent offered. Princeton followed a conservative path, never straying far from the foundation established by Locke. They enshrined an evangelical perspective that would become a bedrock for conservative Protestants to this day. In contrast, Nevin and the Mercersburg school were swayed by the advances in theological science made by Germany's mediating school of theology. They embraced a churchy idealism called "evangelical catholicism" and emphatically warned that the direction of Princeton and with it Protestant American religion and politics, would grow increasingly subjective, thus divided and absorbed with individual salvation. They cautioned against the spirit of the growing evangelical bias toward personal religion as it led to sectarian disunity and they warned evangelicals not to confuse numerical success with spiritual success. In contrast, Princeton was alarmed at the direction of European philosophy and theology and they resisted Mercersburg with what today continues to be the fundamental teachings of evangelical theology. Princeton's appeal was in its common-sense philosophical moorings, which drew rapidly industrializing America into its arms. Mercersburg countered with a philosophically defended, churchly idealism based on a speculative philosophy that effectively critiqued what many to this day find divisive and dangerous about America's current Religious Right.

This book constitutes the first volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, Divine Vulnerability and Creation. This study first develops an approach to interpreting the contested claims about the suffering of God. Thus, the larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. Through this approach this volume of studies into the Christian symbol of divine suffering then investigates the two major presuppositions that the larger family of testimonies to divine suffering normally hold: an understanding of God through the primary metaphor of love ("God is love"); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life--the imago Dei as love. When fully elaborated, these presuppositions reveal the conditions of possibility for divine suffering and divine vulnerability with respect to creation.

The connections between religion and violence are complex and multifaceted. From the conflicts in Middle East and the Balkans to those in Southeast Asia and beyond, religion frames and legitimates political violence. Moreover, in international relations since 9/11, religious language and metaphors have acquired a new significance. In this context the emerging consensus appears to be not only that violence is intrinsic to religion, but also that religions incite, legitimate, and intensify political violence. However, such an unambiguous indictment of religions is incomplete in that it fails both to appreciate significant counter examples and to recognize the diversity that exists within religions on the issue of violence, particularly the religious roots of pacifism and the ethics of non-violence. This collection explores aspects of this ambivalence between religion and violence. It focuses on traditions of legitimation and pacifism within the three monotheistic religions: Judaism, Christianity and Islam, and concludes with an examination of this ambivalence as it unfolds in each tradition's engagement with the politics of gender.

Hope is the leitmotiv of Jurgen Moltmann's theology. Not merely one aspect of his project, hope is the whole of it, the supreme doctrine interpenetrating all others. Indeed, hope is his method. The present study is both historical and developmental while also being analytical and interrogative. This chronological exploration seeks to show the nature, composition, and development of Moltmann's doctrine of hope, as the distinctive doctrine of his theology, implicating all others. Part I establishes Moltmann's doctrine of hope as grounded in God's faithfulness in the cross and resurrection. Part II investigates major doctrines in his project in light of this ground. This design seeks to take advantage of the chronological approach while also integrating the best elements of a topical approach.

In response to the confluence of moral uncertainty with the increase of human power to alter nature, and through critical integration of the philosophical naturalism of Hans Jonas and the critical religious naturalism of James M. Gustafson, The Tangled Bank argues for an ecotheological ethics of responsible participation. By making the case that the moral pressures of our time call for a vision that is as deeply naturalistic as it is deeply theological, a critical perspective is advanced that is attuned to human embeddedness within nature as well as to human distinctiveness. In support of this, a moral anthropological method is deployed as a creative new way to integrate the comparative, critical, and constructive tasks of theological ethics. The insights of Hans Jonas and James M. Gustafson, interpreted comparatively for the first time, are critically drawn together to suggest new directions for scholarship and teaching in theology and religion and science studies.