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This volume presents international perspectives on interreligious
dialogue, with a particular focus on how this can be found or
understood within biblical texts. The volume is in four parts
covering both the Old and New Testaments (and related Greco Roman
texts) as well as the history of reception and issues of
hermeneutics. Issues of the relationships between religious
cultures are assessed both in antiquity and modernity In Part 1
(Old Testament) contributions range from the discussion of the
bible and plurality of theologies in church life (Erhard
Gerstenberger) to the challenge of multi-culturalism (Cornelis Van
Dam). Part 2 (New Testament and Greco-Roman Texts) considers such
things as Pagan, Jewish and Christian historiography (Armin Baum)
and the different beliefs it is possible to discern in the Ephesian
community (Tor Vegge). Part 3 provides issues from the history of
reception - including the role of Jesus in Islam (Craig A. Evans).
The volume is completed by a hermeneutical reflection by Joze
Krasovec, which draws the threads of dialogue together and
questions how we can best examine the bible in a modern,
international, multicultural society.
This volume presents international perspectives on interreligious
dialogue, with a particular focus on how this can be found or
understood within biblical texts. The volume is in four parts
covering both the Old and New Testaments (and related Greco Roman
texts) as well as the history of reception and issues of
hermeneutics. Issues of the relationships between religious
cultures are assessed both in antiquity and modernity In Part 1
(Old Testament) contributions range from the discussion of the
bible and plurality of theologies in church life (Erhard
Gerstenberger) to the challenge of multi-culturalism (Cornelis Van
Dam). Part 2 (New Testament and Greco-Roman Texts) considers such
things as Pagan, Jewish and Christian historiography (Armin Baum)
and the different beliefs it is possible to discern in the Ephesian
community (Tor Vegge). Part 3 provides issues from the history of
reception - including the role of Jesus in Islam (Craig A. Evans).
The volume is completed by a hermeneutical reflection by Joze
Krasovec, which draws the threads of dialogue together and
questions how we can best examine the bible in a modern,
international, multicultural society.
Our world is full of violence, with repeated acts of terrorism and
generally rising rates of violent criminal acts as the most obvious
forms of the phenomenon in the Western world. It even reached the
peaceful shores of Norway in the summer of 2011. This was one of
the reasons why the first international meeting of the Norwegian
Summer Academy for Biblical Studies was devoted to the topic
'Violence as an Ethical Challenge in the Bible'. Eighteen biblical
scholars from nine different countries (Joshua Berman, Lennart
Bostrom, Friedmann Eissler, Torleif Elgvin, LarsOlov Eriksson,
Karin Finsterbusch, Georg Fischer, Terence E. Fretheim, Hallvard
Hagelia, Dana M. Harris, Robert L. Hubbard, Jr, Arstein Justnes,
Gordon McConville, Kirsten Nielsen, Tommy Wasserman, Karl William
Weyde, Peter Wick and Markus Zehnder) met on the beautiful premises
of Ansgar Theological Seminary to discuss some of the most
fundamental aspects of the topic. The papers presented at the
conference are collected in the present volume, dealing mostly with
the Hebrew Bible, but covering also the New Testament, Jewish
literature from the Second Temple period and the Qur'an. The
contributions reflect a refreshing variety of scholarly and
theological approaches. One of the fundamental questions addressed
in several studies is how biblical texts justifying violence can be
properly understood and used today. Other questions raised are how
violent some of the often-criticized biblical passages really are
and how violence can be overcome.
This book is a critical analysis and comparison of three Old
Testament theologies, those by Helge S. Kvanvig, Historisk Bibel og
bibelsk historie (1999), Walter Brueggemann, Theology of the Old
Testament (1997), and Erhard S. Gerstenberger, Theologies of the
Old Testament (2002). Since Kvanvig's book is written in Norwegian,
his book is not generally known among Old Testament scholars
outside Scandinavia. The three volumes have different theological
profiles. Kvanvig, unlike other Old Testament theologians, allows
theology to develop from his analyses of the biblical narratives
and the strategies available to readers. Gerstenberger presents Old
Testament theology as a plurality of theologies, and his book is as
much a history of Israelite religion and ancient Israel's social
history as a theology proper. Brueggemann sees Old Testament
theology within the framework of a virtual trial between Israel and
Yahweh. All three books are to some degree postmodern in their
approach to Old Testament theology, Gerstenberger to a lesser
degree, Brueggemann to a greater degree. Hagelia argues that
Kvanvig's book could with profit be read as a prolegomenon to
Brueggemann's book, whereas Gerstenberger's book follows a
different track. On the basis of these three eminent contributions,
the author outlines a possible future for the business of writing
Old Testament theologies, suggesting that future theologies will be
much more in conversation with contemporary issues, ethical,
political and social, than the traditional theologies of the past
have been.
The Tel Dan inscription was found in three fragments on Tel Dan in
northern Israel in 1993 and 1994. It is one of the most
controversial textual archaeological finds since the discovery of
the Dead Sea Scrolls. Most scholars agree that the text, which is
written in Old Aramaic, is to be dated to the late ninth century
BCE. It refers to a war between the Aramaeans and the northern
kingdom of Israel. The text is apparently represented as authored
by King Hazael of Damascus, and many scholars have discerned the
names of the kings Jehoram and Ahaziah of Israel and Judah in the
fragmented text. There has been an extremely lively, and even
heated, debate over both its language and its content, and it is
time that a full survey of the debate should be undertaken. In his
previous book, The Tel Dan Inscription: A Critical Investigation of
Recent Research on its Palaeography and Philology (2006)--now
distributed by Sheffield Phoenix Press--Hallvard Hagelia has
examined those more technical aspects of the debate. In the present
corollary volume, The Dan Debate: The Tel Dan Inscription in Recent
Research, Hagelia analyses the debate on all the other more general
aspects of the inscription. His own view is to support the joining
of the fragments as it is done by the editors, Biran and Naveh, and
to translate the controversial term bytdwd as 'House of David'. The
debate on the Tel Dan is interesting and significant in itself, but
it can also be viewed as a case study of the wider debate between
the so-called 'minimalists' and 'maximalists' in Hebrew Bible
scholarship. In particular Hagelia's two books offer an notable
exchange of views with George Athas's The Tel Dan Inscription: A
Reappraisal and a New Interpretation (2003).
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