The remarkable, award-winning film, Son of Man (2005), directed by the South African Mark Dornford-May, sets the Jesus story in a contemporary, fictional southern African Judea. While news broadcasts display the political struggles and troubles of this postcolonial country, moments of magical realism point to supernatural battles between Satan and Jesus as well. Jesus' Judean struggle with Satan begins with a haunting reprise of Matthew's 'slaughter of the innocents' and moves forward in a Steve Biko-like non-violent, community-building ministry, captured in graffiti and in the video footage that Judas takes to incriminate Jesus. Satan and the powers seemingly triumph when Jesus 'disappears', but then Mary creates a community that challenges such injustice by displaying her son's dead body upon a hillside cross. The film ends with shots of Jesus among the angels and everyday life in Khayelitsha (the primary shooting location), auguring hope of a new humanity (Genesis 1.26). This book's essays situate Son of Man in its African context, exploring the film's incorporation of local customs, music, rituals, and events as it constructs an imperial and postcolonial 'world'. The film is to be seen as an expression of postcolonial agency, as a call to constructive political action, as an interpretation of the Gospels, and as a reconfiguration of the Jesus film tradition. Finally, the essays call attention to their interested, ideological interpretations by using Son of Man to raise contemporary ethical, hermeneutical, and theological questions. As the film itself concisely asks on behalf of the children featured in it and their politically active mothers, 'Whose world is this'?

Ephesians is a "mystery" text that seeks to make known the multifarious Wisdom of G*d. At its heart is the question of power. In this commentary, Elisabeth Schussler Fiorenza examines the political understandings of ekkl esia and household in Ephesians as well as the roles that such understandings have played in the formation of early Christian communities and that still shape such communities today. By paying close attention to the function of androcentric biblical language within Ephesians, Schussler Fiorenza engages in a critical feminist emancipatory approach to biblical interpretation that calls for conscientization and change, that is, for the sake of wo/men's salvation or wellbeing.

Since the advent of the cinema, Jesus has frequently appeared in our movie houses and on our television screens. Indeed, it may well be that more people worldwide know about Jesus and his life story from the movies than from any other medium. Indeed, Jesus' story has been adapted dozens of times throughout the history of commercial cinema, from the 1912 silent From the Manger to the Cross to Mel Gibson's 2004 The Passion of the Christ. No doubt there are more to come.
Drawing on a broad range of movies, biblical scholar Adele Reinhartz traces the way in which Jesus of Nazareth has become Jesus of Hollywood. She argues that Jesus films both reflect and influence cultural perceptions of Jesus and the other figures in his story. She focuses on the cinematic interpretation of Jesus' relationships with the key people in his life: his family, his friends, and his foes. She examines how these films address theological issues, such as Jesus' identity as both human and divine, political issues, such as the role of the individual in society and the possibility of freedom under political oppression, social issues, such as gender roles and hierarchies, and personal issues, such as the nature of friendship and human sexuality.
Reinhartz's study of Jesus' celluloid incarnations shows how Jesus movies reshape the past in the image of the present. Despite society's profound interest in Jesus as a religious and historical figure, Jesus movies are fascinating not as history but as mirrors of the concerns, anxieties, and values of our own era. As the story of Jesus continues to capture the imagination of filmmakers and moviegoers, he remains as significant a cultural figure today as he was 2000years ago.

An increasingly popular area of religious studies, theology and biblical studies. Comprehensive coverage for a textbook for courses on Bible and Film. This new edition includes new pedagogy including key words, a bibliography of movies and revision questions.

An increasingly popular area of religious studies, theology and biblical studies. Comprehensive coverage for a textbook for courses on Bible and Film. This new edition includes new pedagogy including key words, a bibliography of movies and revision questions.

The Gospel of John presents its readers, listeners, and interpreters with a serious problem: how can we reconcile the Gospel's exalted spirituality and deep knowledge of Judaism with its portrayal of the Jews as the children of the devil (John 8:44) who persecuted Christ and his followers? One widespread solution to this problem is the so-called "expulsion hypothesis." According to this view, the Fourth Gospel was addressed to a Jewish group of believers in Christ that had been expelled from the synagogue due to their faith. The anti-Jewish elements express their natural resentment of how they had been treated; the Jewish elements of the Gospel, on the other hand, reflect the Jewishness of this group and also soften the force of the Gospel's anti-Jewish comments. In Cast out of the Covenant, this book, Adele Reinhartz presents a detailed critique of the expulsion hypothesis on literary and historical grounds. She argues that, far from softening the Gospel's anti-Jewishness, the Gospel's Jewish elements in fact contribute to it. Focusing on the Gospel's persuasive language and intentions, Reinhartz shows that the Gospel's anti-Jewishness is evident not only in the Gospel's hostile comments about the Jews but also in its appropriation of Torah, Temple, and Covenant that were so central to first-century Jewish identity. Through its skillful use of rhetoric, the Gospel attempts to convince its audience that God's favor had turned away from the Jews to the Gentiles; that there is a deep rift between the synagogue and those who confess Christ as Messiah; and that, in the Gospel's view, this rift was initiated in Jesus' own lifetime. The Fourth Gospel, Reinhartz argues, appropriates Jewishness at the same time as it repudiates Jews. In doing so, it also promotes a "parting of the ways" between those who believe that Jesus is the messiah, the Son of God, and those who do not, that is, the Jews. This rhetorical program, she suggests, may have been used to promote outreach or even an organized mission to the Gentiles, following in the footsteps of Paul and his mid-first-century contemporaries.

The Fourth Gospel is at the same time a sublime work that has inspired and enriched the faith of countless Christians and a problematic text that has provided potent anti-Jewish imagery exploited in anti-Jewish and anti-Semitic discourse over the course of two millennia. The Fourth Gospel contains approximately 70 references to hoi ioudaioi, a designation most often (and best) translated as "the Jews." Several of these references are neutral or descriptive, referring to Jewish festivals or specific practices, and some depict individual Jews or Jewish groups as interested in Jesus' message. The vast majority, however, express a negative or even hostile stance towards the Jews. These passages express several themes that became central to Christian anti-Jewish and anti-Semitic discourse. These include the charge of deicide - killing God - and the claim that the Jews have the devil as their father (8:44). The essays in this book address both the Gospel's stance towards the Jews and the Gospel's impact on Jewish-Christian relations from antiquity to the present day, in a range of media, including sermons, iconography, art, music, and film. A short volume of collected essays cannot hope to address the full history of the Fourth Gospel's impact on Jewish-Christian relations. Nevertheless, it is hoped that this volume will contribute to the efforts of Christians and Jews alike to find ways to appreciate what is good and life-affirming about the Gospel of John, while also acknowledging the damaging impact of its portrayal of Jews as the children of Satan and the killers of Christ. Only when Christians disavow this portrayal can the Gospel of John continue to be a true source of inspiration and perhaps even a path forward in the relationships between Jews and Christians in the modern world.

The Gospel of John presents its readers, listeners, and interpreters with a serious problem: how can we reconcile the Gospel's exalted spirituality and deep knowledge of Judaism with its portrayal of the Jews as the children of the devil (John 8:44) who persecuted Christ and his followers? One widespread solution to this problem is the so-called "expulsion hypothesis." According to this view, the Fourth Gospel was addressed to a Jewish group of believers in Christ that had been expelled from the synagogue due to their faith. The anti-Jewish elements express their natural resentment of how they had been treated; the Jewish elements of the Gospel, on the other hand, reflect the Jewishness of this group and also soften the force of the Gospel's anti-Jewish comments. In Cast out of the Covenant, this book, Adele Reinhartz presents a detailed critique of the expulsion hypothesis on literary and historical grounds. She argues that, far from softening the Gospel's anti-Jewishness, the Gospel's Jewish elements in fact contribute to it. Focusing on the Gospel's persuasive language and intentions, Reinhartz shows that the Gospel's anti-Jewishness is evident not only in the Gospel's hostile comments about the Jews but also in its appropriation of Torah, Temple, and Covenant that were so central to first-century Jewish identity. Through its skillful use of rhetoric, the Gospel attempts to convince its audience that God's favor had turned away from the Jews to the Gentiles; that there is a deep rift between the synagogue and those who confess Christ as Messiah; and that, in the Gospel's view, this rift was initiated in Jesus' own lifetime. The Fourth Gospel, Reinhartz argues, appropriates Jewishness at the same time as it repudiates Jews. In doing so, it also promotes a "parting of the ways" between those who believe that Jesus is the messiah, the Son of God, and those who do not, that is, the Jews. This rhetorical program, she suggests, may have been used to promote outreach or even an organized mission to the Gentiles, following in the footsteps of Paul and his mid-first-century contemporaries.

E. P. Sanders's monumental Judaism: Practice and Belief inaugurated vigorous debates about the extent and significance of commonality and diversity in ancient Judaism. Common Judaism gathers a host of scholars to present the state of our understanding of what was common ground in Second-Temple Judaism. By examining the tensions between a "common Judaism" and local settings, partisan Judaism, and the influence of Hellenism, these essays set contemporary discussion on a secure footing. An important resource for scholars and students alike, the contributors include: Lee I. Levine, Boaz Zissu, David Amit, Susan Haber, Albert I. Baumgarten, Anders Runesson, Cecilia Wassen, Anne Moore, Tessa Rajak, David Miller, Eliezer Segal, Seth Schwartz, and Ian W. Scott.

Anonymous characters -- such as Lot's wife, Jephthah's daughter, Pharoah's baker, and the witch of Endor -- are ubiquitous in the Hebrew Bible, and appear in a wide variety of roles. Adele Reinhartz here answers two principal questions concerning this aspect of biblical narrative. First, is there a "poetics of anonymity," and if so, what are its contours? Second, how does anonymity affect the readers' response to, and construction of, unnamed biblical characters. She is especially interested in issues related to gender, determining whether female characters are more likely to be anonymous than male characters, and whether the anonymity of female characters functions differently from that of male characters.

Movies which have drawn inspiration from the Bible, either directly or indirectly, have been extremely popular since the earliest days of cinema. "Bible and Cinema: Fifty Key Films" introduces a wide range of those movies, which are among the most important, critically-acclaimed and highest-grossing films of all time, including:

• The King of Kings
• Ben-Hur
• The Passion of the Christ
• Frankenstein
• Close Encounters of the Third Kind
• 2001: A Space Odyssey
• Apocalypse Now
• Monty Python s Life of Brian.

Written by a team of international scholars, the fifty entries discuss the Biblical stories, characters or motifs depicted in each film making this book the ideal guide for anyone interested in the long-standing relationship between the Bible and film.

Movies which have drawn inspiration from the Bible, either directly or indirectly, have been extremely popular since the earliest days of cinema. "Bible and Cinema: Fifty Key Films" introduces a wide range of those movies, which are among the most important, critically-acclaimed and highest-grossing films of all time, including:

• The King of Kings
• Ben-Hur
• The Passion of the Christ
• Frankenstein
• Close Encounters of the Third Kind
• 2001: A Space Odyssey
• Apocalypse Now
• Monty Python s Life of Brian.

Written by a team of international scholars, the fifty entries discuss the Biblical stories, characters or motifs depicted in each film making this book the ideal guide for anyone interested in the long-standing relationship between the Bible and film.

Since the advent of the cinema, Jesus has frequently appeared in our movie houses and on our television screens. Indeed, it may well be that more people worldwide know about Jesus and his life story from the movies than from any other medium. Indeed, Jesus' story has been adapted dozens of times throughout the history of commercial cinema, from the 1912 silent From the Manger to the Cross to Mel Gibson's 2004 The Passion of the Christ. No doubt there are more to come.
Drawing on a broad range of movies, biblical scholar Adele Reinhartz traces the way in which Jesus of Nazareth has become Jesus of Hollywood. She argues that Jesus films both reflect and influence cultural perceptions of Jesus and the other figures in his story. She focuses on the cinematic interpretation of Jesus' relationships with the key people in his life: his family, his friends, and his foes. She examines how these films address theological issues, such as Jesus' identity as both human and divine, political issues, such as the role of the individual in society and the possibility of freedom under political oppression, social issues, such as gender roles and hierarchies, and personal issues, such as the nature of friendship and human sexuality.
Reinhartz's study of Jesus' celluloid incarnations shows how Jesus movies reshape the past in the image of the present. Despite society's profound interest in Jesus as a religious and historical figure, Jesus movies are fascinating not as history but as mirrors of the concerns, anxieties, and values of our own era. As the story of Jesus continues to capture the imagination of filmmakers and moviegoers, he remains as significant a cultural figure today as he was 2000 years ago.

Current scholarship in the study of ancient Christianity is now available to nonspecialists through this collection of essays on anti-Judaism in the New Testament and in New Testament interpretation. While academic writing can be obscure and popular writing can be uncritical, this group of experts has striven to write as simply and clearly as possible on topics that have been hotly contested. The essays are arranged around the historical figures and canonical texts that matter most to Christian communities and whose interpretation has fed the negative characterizations of Jews and Judaism. A select annotated bibliography also gives suggestions for further reading. This book should be an excellent resource for academic courses as well as adult study groups.