„Es sind ja nicht Lesewort, sondern Lebewort drinnen“ (Martin Luther). Ein protestantischer Beitrag zur performanzorientierten Schriftauslegung

2021 ◽  
pp. 241-257
Author(s):  
Christian Hild
Keyword(s):  
Religious Education ◽  
New Testament ◽  
Martin Luther ◽  
The Other ◽  
Word Of God ◽  
Other Hand ◽  
The One ◽  
Word Of Life

Martin Luther emphasized the vitality of the Word of God as a “word of life” (“Lebewort”) on the grounds that one of its characteristics is that it be heard and used by people. This is how the Reformer deliberately distinguished himself from the Pope’s sole authority to interpret the Holy Scripture – the Pope who reduced the Word of God to a “reading word” (“Lesewort”), and thereby suppressed its inherent performativity, preventing the Word of God from reaching people. On the one hand, Luther’s perspective valuably brings to light the text performance of the writings of the Old and New Testament, and on the other hand, gives us the opportunity to draw attention to the topicality and “life” (or „livingness”) of the Word of God. For Protestant religious education focuses on this living vitality in order to mitigate the increasing alienation of students from the language of Holy Scripture by means of a stress on the performative uses of the Word of God.

Galiläa oder Jerusalem? : Ein Ordnungsversuch in den Erscheinungsorten des Auferstandenen im Markusevangelium, im Lukasevangelium und in der Apostelgeschichte

2021 ◽  
Vol 30 (1) ◽  
pp. 61-86
Author(s):  
Jens Dörpinghaus
Keyword(s):  
New Testament ◽  
The Other ◽  
Sich Eine ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
Form Criticism

Zusammenfassung Markus 14,27-28; 16,7 und Lukas 24,49 bzw. Apostelgeschichte 1,4 sprechen jeweils unterschiedliche Erwartungen für die Erscheinungsorte des Auferstandenen aus und insbesondere für das Verbleiben der Jünger. Markus spricht von Galiläa als Erscheinungsort, nach Lukas 24,49 sollen die Jünger jedoch in Jerusalem bleiben. Dieses Spannungsfeld wird häufig durch Methoden der Form- und Traditionskritik untersucht. Hier soll dieser Ansatz nicht nur diskutiert, sondern es sollen auch die theologischen Implikationen untersucht werden. Anhand eines neuen literarisch-chronologischen Ordnungsversuchs in den Evangelien kann herausgearbeitet werden, dass sich beide Aussagen auf die Nachfolge der Jünger Jesu in bestimmten Abschnitten der Zeit vor und nach der Auferstehung Jesu und seiner Himmelfahrt beziehen. Damit findet sich eine neue Perspektive auf die nachösterliche Nachfolge im Neuen Testament.SummaryMark 14:27-28 and 16:7 on the one hand and Luke 24:49 with Acts 1:4 on the other hand mention different locations where the disciples will meet Jesus after the resurrection or where they should stay. Mark mentions Galilee, Luke Jerusalem. Most scholars try to solve this conflict with the methods of form criticism or tradition criticism. This article discusses the shortcomings of this approach and discusses the resulting theological implications for both Jerusalem and Galilee. It introduces a new literary approach for ordering the post-resurrection appearances in the Gospels and Acts. The results provide new perspectives on discipleship in the period after Easter in the New Testament.RésuméMarc 14:27-28 et 16:7 d’un côté et Luc 24:49 avec Actes 1:4 de l’autre mentionnent différents lieux où les disciples rencontreront Jésus après la résurrection ou devront attendre. Marc cite la Galilée, Luc Jérusalem. La plupart des exégètes s’efforcent de résoudre ce conflit en recourant aux méthodes de la critique des formes ou de la tradition. Cet article traite des faiblesses de cette approche et aborde les implications théologiques qui en résultent pour à la fois Jérusalem et la Galilée. Il introduit une nouvelle approche littéraire pour ordonner les apparitions post-résurrection dans l’Évangile et les Actes. Les résultats ouvrent de nouvelles perspectives sur le discipulat en cette période importante du Nouveau Testament.

Was the Text of the Septuagint Christianized?

2021 ◽  
pp. 69-92
Author(s):  
Gilles Dorival
Keyword(s):  
New Testament ◽  
The Other ◽  
Jewish Origin ◽  
Other Hand ◽  
The New Testament ◽  
The One

On the one hand, all of the deuterocanonical books and all of the supplements to Daniel, Esther, Jeremiah have Jewish origin. In fact, there are only five Christian texts within the Septuagint, perhaps six, if Job 42:17a originated from a Christian circle (which is less likely than from a Jewish milieu). The five texts are found in the Psalter. After Psa 13:3ab, Psa 13:3c–j gives a lengthy quotation of Paul’s Rom 3:12–18. In the Odes, there are four Christian texts: three passages of Luke and one ecclesiastical composition. On the other hand, New Testament verses are introduced into the Septuagint. There are, at most, 159 possible Christianized verses listed for the whole of the Septuagint of which twenty-five occur in Psalms. Of these twenty-five, nine have very limited Christianization: the verses that align with the New Testament text occur only in one, two, or three manuscripts. There are twelve cases of partial Christianization attested in more than three manuscripts and there is only one example of a complete Christianization: Psa 39:7b (40:7b MT), but even this is debated among scholars. Finally, it happens that a few words (less than half a verse) are added into the verses of the Septuagint. There are just six potential Christian additions of this kind. Of these, Psa 65:1a has to be removed. Five cases remain: Psa 37:14a; 37:21c; 49:6a; 50:9a, and 95:10a. The latter is the most famous example: instead of ‘say among the nations: “the Lord became king”’, the Coptic versions, some manuscripts and some Fathers offer ‘say among the nations: “the Lord became king from (the) wood”’. So, a connection is established between the Lord of the Psalm and the wood of Jesus’ cross. In sum, the Septuagint text is very little Christianized: the translation remains remarkably close to its Jewish origin.

No More Zealots in the House of the Lord

2013 ◽  
Vol 55 (1) ◽  
pp. 22-30
Author(s):  
Joel Marcus
Keyword(s):  
New Testament ◽  
The Other ◽  
Military Occupation ◽  
Ethnic Cleansing ◽  
Ancient Judaism ◽  
Other Hand ◽  
The New Testament ◽  
The One ◽  
The Temple

Abstract The word כְּנַעֲנִי in Zech 14:21b (“there will no longer be a כְּנַעֲנִי in the house of the Lord of hosts”), has usually been interpreted either in an ethnic (“Canaanite”) or in a mercantile sense (“trader,” “merchant”), and it is possible that in its original context it was a double entendre. In later exegesis, the mercantile interpretation comes to predominate, but the ethnic sense is never completely eclipsed. The New Testament allusions to the Zecharian text reflect both interpretations. On the one hand, the Markan and Johannine Jesus utilizes the mercantile interpretation when he forbids the commerce in the Temple to continue (Mark 11:15-17; John 2:14-17). On the other hand, Mark also seems to reflect the ethnic interpretation, at least indirectly, since he seems to be responding to revolutionaries who used it to justify their ethnic cleansing and military occupation of the Temple. But Mark, for his own part, may have employed the sort of punning exegesis common in ancient Judaism to interpret Zech 14:21b as a prophecy of the eschatological expulsion of these revolutionaries from their Temple headquarters: on that day, there will no longer be קַנְאָנִין (“Zealots”) in the house of the Lord of Hosts.

scholarly journals Die ‘Duisternis’ as Mag in die Nuwe Testament

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Gert J. Steyn
Keyword(s):  
New Testament ◽  
The Other ◽  
General Survey ◽  
Four Dimensions ◽  
The Earth ◽  
Other Hand ◽  
The New Testament ◽  
The One

The purpose of this contribution is to present a general survey of darkness as power in the New Testament. It is generally accepted that darkness functions on a symbolic-metaphorical level on the one hand and on a literal level on the other hand. The former receives attention in this study where darkness is almost exclusively connected with the domain of power of the evil. The issue of darkness is investigated from four dimensions (1) as an opposing power to light in a dualistic worldview, (2) as a ruling power with a grip on death and the grave, (3) as a power of the evil and the struggle for liberation and (4) as a symbol and instrument of judgement of God in an apocalyptic worldview, with darkness eventually becoming the condemned. It is concluded that there seems to be at least two New Testament perceptions regarding the position of darkness as power: The domain of evil’s darkness is located in the ‘underworld’, but gradually this view changed to also include a space in the layers of heaven above the earth. Earthlings found themselves in the midst of the struggle between Belial and Christ – the latter who finally conquers the power of darkness and now rules above the dark forces of evil.

Zeit-Wege und Wege-Zeit der Tora – Chancen eines beziehungsorientierten Erinnerungslernens

2015 ◽  
Vol 67 (2) ◽  
pp. 145-154
Author(s):  
Reinhold Boschki ◽  
Thomas Schlag
Keyword(s):  
Shared Memory ◽  
Religious Education ◽  
The Other ◽  
Human Being ◽  
Learning And Teaching ◽  
Other Hand ◽  
The Future ◽  
Relevant Topic ◽  
The One

Abstract The article deals with the question how the Torah can become a relevant topic in learning and teaching processes in religious education. In doing so, the motif of „godly and humanly commemoration“ is used to elaborate on the idea that learning is commemoration in a two-fold sense: „It is the commemoration of god and the commemoration of the human being, in which the shared memory of the human being and god form a oneness.“ Derived from this idea the thought is developed, that such a learning remembrance is on the one hand aimed at the interpretation of the present, but on the other hand also aimed at creating perspectives for the future. Commemoration aims at concretion in the present with a glance at the future.

‘Yahweh is a Man of Wars’

1969 ◽  
Vol 22 (2) ◽  
pp. 183-188
Author(s):  
P. C. Craigie
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Human History ◽  
Modern Reader ◽  
Other Hand ◽  
The New Testament ◽  
The One

The declaration that ‘Yahweh is a Man of Wars’page 1 poses a problem for the modern reader of the Old Testament. The direct connexion between God and war seems to be alien to the spirit of the New Testament. And today, when the horrors of war are so constantly in the news, this epithet for God seems to be all the more abhorrent. The epithet was quoted at the beginning of an article in an earlier volume of this Journal, A. Gelston's ‘The Wars of Israel’.page 2 The problem becomes most acute in the question of the wars of conquest, for there we can trace two aspects of Yahweh's activity. On the one hand, Yahweh uses war as a means of judgment on the sinful Canaanitespage 3; on the other hand, He uses war as a means to an end, namely the fulfilment of the patriarchal and Covenant promises.page 4 Although Gelston mentions this double aspect of the wars of conquest (p. 326), his conclusions only satisfy the former of the two aspects (p. 331). Of his five summary points, two are applicable to this particular case. The first is that ‘when Yahweh is identified with Israel's cause, the motive is usually the execution of judgment on Yahweh's enemies’, and secondly he declares that ‘Yahweh alone is ultimately sovereign in human history, and his cause is always just’.

scholarly journals Hukum Utama Dalam Mempersiapkan Khotbah

2021 ◽  
Vol 6 (1) ◽  
pp. 19-34
Author(s):  
Hasanema Wau
Keyword(s):  
The Other ◽  
Word Of God ◽  
The Past ◽  
Original Meaning ◽  
Other Hand ◽  
Biblical Texts ◽  
The One ◽  
Academic Degrees

A sermon today (here) is built from a text written thousands of years ago and addressed to a specific person or community. Serious efforts are needed to bridge the cultural gap between today's readers and first readers. Two temptations to watch out for: first, focus on exploring and describing various historical arguments. The sermon focuses on patterns of interpretation of the biblical texts relating to the past in the area of ​​Israel and beyond. Second, the focus is to be relevant, so that it ignores what the author intends, what is understood by the recipient of the letter. The Scriptures are not a letter that is only able to be solved by an expert in a line of academic degrees. On the one hand it must find out the meaning of the text (for writers and readers), on the other hand it must find principles that can be applied now and here. Balance is a demand! The Word of God speaks to all generations, so it is not enough to rediscover the original meaning of a passage without describing the significance of the passage for today. Abstrak Indonesia Sebuah khotbah hari ini (di sini) dibangun dari teks yang ditulis ribuan tahun yang lalu dan ditujukan kepada orang atau komunitas tertentu. Upaya serius diperlukan untuk menjembatani kesenjangan budaya antara pembaca saat ini dan pembaca pertama. Dua godaan yang harus diwaspadai: pertama, fokus mengeksplorasi dan mendeskripsikan berbagai argumen sejarah. Khotbah berfokus pada pola penafsiran teks-teks alkitabiah yang berkaitan dengan masa lalu di wilayah Israel dan sekitarnya. Kedua, fokusnya harus relevan, sehingga mengabaikan maksud penulis, apa yang dipahami penerima surat. Kitab Suci bukanlah surat yang hanya bisa diselesaikan oleh seorang ahli di bidang akademis. Di satu sisi harus mencari tahu makna teks (bagi penulis dan pembaca), di sisi lain harus menemukan prinsip-prinsip yang bisa diterapkan sekarang dan di sini. Keseimbangan adalah permintaan Firman Tuhan berbicara kepada semua generasi, jadi tidaklah cukup untuk menemukan kembali arti asli dari suatu bagian tanpa menjelaskan pentingnya bagian tersebut untuk hari ini.  

scholarly journals Satan en sy magte in die Nuwe Testament — besonderlik teenoor die Heilige Gees

1987 ◽  
Vol 8 (1) ◽  
pp. 20-37
Author(s):  
J. C. Coetzee
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
The Holy Spirit ◽  
The One

Satan and his powers in the New Testament — especially as opposed to the Holy Spirit Growing tendencies towards "Satanism" on the one hand and extremes of "demon exorcism" on the other hand has in this century led to intensified theological reactions as to the reality of Satan and his demons. This article does not intend to be polemic. Notice has been taken of various theological viewpoints. However, the intent is to carefully and exegetically listen to the testimonies of New Testament Scriptures themselves with regard to: 1. the personal existence and work of Satan and his demons, known under various names; 2. the centrality of belief in the existence of Satan and his powers in their anti-God, anti-Christ works; 3. the interrelation of the existence and the works of Satan (and his powers) with that of the Holy Spirit.

scholarly journals Riglyne vir ‘n verantwoordelike Nuwe-Testamentiese verstaan in die homoseksualiteitsdebat. Deel 2: Nuwe Testamentiese tekste

2007 ◽  
Vol 28 (2) ◽  
pp. 622-638 ◽  
Author(s):  
GJ Steyn
Keyword(s):  
Sexual Identity ◽  
New Testament ◽  
The Other ◽  
Religious Practices ◽  
Other Hand ◽  
Homosexual Orientation ◽  
The New Testament ◽  
The One ◽  
Introductory Discussion ◽  
Responsible Manner

This is the second of two contributions that are asking how the New Testament could be used in a responsible manner in the debate about homosexuality. After an introductory discussion about the possibility that the NT writings provide us with guidelines, the five passages used in the debate are briefly surveyed. It is suggested that 1 Cor 6:9-11 might be understood against the backdrop of the existing cults and religious practices that were found in 1st century Corinth. Some guidelines are then formulated in order to proceed to a more responsible handling of the NT in the debate.  Apart from an acknowledgment of the diversity of  terms that are used, it is clear that immorality is closely connected with the idolatry and in association with homosexual behaviour. Homosexuality was thus closely linked with idolatry, immorality and perversity in the ancient NT socio-religious world. It is clear that there are no references to homosexual orientation as a sexual identity, on the one hand, and that the NT unequivocally rejects homosexual behaviour in a range of different forms, on the other  hand. It is not possible to talk unqualifiedly about homosexuality any more.

scholarly journals Die gestaltes van Philipp Melanchthon se Spreukekommentaar

2017 ◽  
Vol 73 (4) ◽  
Author(s):  
James Alfred Loader
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
The Other ◽  
John Calvin ◽  
Teaching Activities ◽  
Other Hand ◽  
Philipp Melanchthon ◽  
The One ◽  
German Universities ◽  
The Way

This article argues the following thesis: The distinctive characteristics of Philipp Melanchthon’s Explicatio Proverbiorum Salomonis (1525 and following years) and the differences between the several editions or versions of it can only partly be explained by the origins of the book in Melanchthon’s teaching activities during the ferment at German universities in the course of the sixteenth century Reformation. Both the peculiarities of the commentary itself and the way several differing versions of it were tolerated alongside one another only become explicable when a theological consideration is brought into the equation. On the one hand this resides in the view of Holy Scripture shared by Melanchthon and Martin Luther, and on the other hand in the humanist notion of context that Melanchthon’s exegetical work had in common with that of John Calvin.

Sign in / Sign up

Export Citation Format

Share Document