Jerry Hwang, "My name will be great among the nations : the missio Dei in the Book of the Twelve," 161-180
Recent OT scholarship has increasingly recognised that the Minor Prophets were compiled by Hebrew scribes to be read as a cohesive anthology. While acknowledging that each book of the Minor Prophets exhibits a distinctive individuality, scholars continue to debate how to interpret the collection as a coherent whole. In this vein, I propose that the major themes of the Minor Prophets-land, kingship, the move from judgement to salvation, and the relationship of Israel to the nations-find a unifying link in the missio Dei. The plan of God to redeem his entire creation is progressively unfolded in the Minor Prophets, in that the apostasy of God's people in God's land (Hosea; Joel) is but the first step in a history of redemption which culminates with the recognition by all nations that YHWH alone is worthy: 'For from the rising of the sun to its setting my name will be great among the nations' (Mal. 1:11). As such, the missio Dei in the Minor Prophets not only provides a reading strategy for interpreting the collection as a unified Book of the Twelve; it also shows how the Minor Prophets make a unique contribution to an OT theology of mission.
Edmon L. Gallagher, "The end of the Bible? : the position of Chronicles in the canon," 181-199
Scholars have argued for the originality of the position of Chronicles at the end of the canon based on both external and internal considerations. As for the latter, various 'closure phenomena' allegedly indicate that Chronicles either was written for the purpose of concluding the scriptural canon or was redacted for that purpose. The external evidence includes the Talmudic order of books (b. Bava Batra 14b), various Masoretic manuscripts, and a passage from the Gospels (Matt. 23:35 // Luke 11:51). This paper argues that while Chronicles surely forms an appropriate conclusion to the Bible, the evidence to hand does not demonstrate that it actually took up its place at the end of the Bible before the rabbinic period.
Thomas W. Simpson, (Oxford), "Testimony in John's Gospel : the puzzle of 5:31 and 8:14," 201-218
Testimony is a central theme in John's Gospel and he has a developed view on how it works. This paper makes two contributions. First, I show the complexity and sophistication with which John handles different kinds of testimony in his narrative; this constitutes a category of evidence for the centrality of testimony not noted hitherto. Second, I address the central puzzle, namely the prima facie contradiction between 5:31 and 8:14. At issue is whether Jesus' testimony about himself requires corroborating testimony for it rationally to be believed. I argue that 8:14 has interpretative priority: according to John, no such corroboration is required.
Peter M. Head, "The letters of Claudius Terentianus and the New Testament : insights and observations on epistolary themes," 219-245
Eleven papyrus letters from the early second century (P. Mich. 467-480 & inv. 5395) are studied in relation to parallel interests expressed within NT letters, on the topics of physical layout and formatting, discussions of health, the desire for news and the role of greetings, the role of the letter carrier and the use of letters of recommendation.
Armin D. Baum, "Paul's conflicting statements on female public speaking (1 Cor. 11:5) and silence (1 Cor. 14:34-35) : a new suggestion," 247-274
How could in 1 Corinthians women at the same time be permitted to prophesy (1 Cor. 11:5) and prohibited from asking questions (1 Cor. 14:34-35)? Read against their ancient cultural background the two texts reveal a common basic principle which lies behind both of them. According to Paul, female public speaking without male consent was unacceptable (1 Cor. 14:34-35) whereas female public speaking with male consent was tolerable if female chastity was preserved (1 Cor. 11:5).
Justin K. Hardin, "Galatians 1-2 without a mirror : reflections on Paul's conflict with the agitators," 275-303
Despite its dangers and pitfalls as an interpretive technique, mirror reading continues to enjoy pride of place as the preferred method for reconstructing the situation in Galatians. But does reflecting back the opposite of the text aid our understanding of Paul's letter, or does it merely distort the picture? In this essay, we will discuss Paul's conflict with the agitators in Galatians to reveal the inherent methodological problems of mirror reading this letter. Specifically, we will address the question whether the agitators in Galatia were questioning Paul's credentials, prompting Paul to write his lengthy narrative in Galatians 1-2. We will then evaluate recent scholars who have sought to retire the mirror in their interpretation of Paul's narrative, before ourselves providing a fresh reading of Paul's aims in Galatians 1-2. We will suggest that Paul was not defending himself (or his gospel or anything else) in Galatians. Rather, Paul was constructing a self-contrast with the agitators in an effort to persuade the Galatians to turn back to the one true gospel and to reject the judaising tactics of the agitators.
- Rosalind S. Clarke, "Canonical interpretations of the Song of Songs," 305-308
- Fiona J. Gregson, "Everything in common? : the theology and practice of the sharing of possessions in community in the New Testament with particular reference to Jesus and his disciples, the earliest Christians, and Paul," 309-312
- Ovidiu Hanc, "Paul and empire : a reframing of Romans 13:1-7 in the context of the New Exodus," 313-316
- Dana T.Benesh, "Thomas Aquinas on Hebrews : the excellence of Christ," 317-320