Pub Date : 2022-11-01DOI: 10.1177/00346373231162870
Sandy Rogers
The priestly account of creation in Gen 1:1-2:3 provides the basis for the weekly Sabbath, centering the command to rest in God’s creative activity. The Ten Commandments not only require that servants be allowed to rest but also extend this requirement to those animals that are dependent on and work for humans (Exod 20:8-11; Deut 5:12-15), connecting the Sabbath to both social justice and creation care. The Sabbath principle is connected to care for the poor in laws that extend the pattern of rest from days to years. After 6 years of work, slaves are released (Exod 21:1-6; Deut 15:12-18), debts are forgiven in a universal seventh year (Deut 15:1-11), and fields are left fallow for the poor of the land and the beasts of the field every seventh year (Exod 23:10-11). The Holiness Code (Lev 17-26) uses the Sabbath principle as an organizing factor in Israel’s life and calendar. For the Holiness Code, the Sabbath year is a Sabbath of the land. The Sabbath Year is a call to creation care for the earth itself, and, should humans fail in their duty, God asserts that the land will be allowed its Sabbaths without humans.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231176265
P. Jolley
In this article, I read the work of philosopher Friedrich Nietzsche (1844–1900) as a way to respond to anti-rehabilitative, pro-retributive arguments, such as ones found in C. S. Lewis’s “The Humanitarian Theory of Punishment” (1949/1987). Lewis’s article is founded upon many liberal values that figure prominently in modern discussions of moral philosophy, Christian ethics, and theology. First, I outline Lewis’s critique of the rehabilitative “Humanitarian Theory of Punishment.” Second, I trace Lewis’s Christian presuppositions to show how Lewis represents a distinctively Christian retributivism. Third, I explain how Nietzsche’s critique of punishment and of Christianity work together to resist the Christian retributivism found in Lewis’s work and in the US society. The goal of this article is to raise questions about the moral foundations of both punishment and Christianity to foster an open dialogue between philosophy and theology in what should be a joint effort to end the US culture of incarceration.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231171782
David M. May
The much-anticipated sixth edition of Guide to Biblical Coins is now published. It has been 45 years since David Hendin, a leading authority on ancient Judean and Roman coins, first undertook to provide a guide for coins associated with the biblical world, and it has been a decade since the appearance of the fifth edition (2010). Each edition over the years has provided incremental improvement over the previous editions, and this latest edition is no exception. Both in the text and bibliography, this edition illustrates updated research in history, archeology, and numismatic studies. It also includes the addition of new coin images and photographs while excising others. At the heart of the Guide to Biblical Coins is the presentation of over 2000 coin illustrations and photographs (chaps. 3–8). Each coin is listed with details based on the issuing authority, metal (gold, silver, bronze), denomination, and the image description and inscription located on the obverse and reverse. The coins are organized chronologically beginning with the Persian period to the Roman period under Emperor Hadrian. Special chapters are dedicated to coinage related to the Jewish War (chap. 9) and the Bar Kokhba revolt (chap. 10). Additional chapters highlight Judean connections to the Roman republic and Roman imperial coinage (chap. 11), New Testament coins (chap. 12), and miscellaneous connected biblical coins (chap. 13). The foundation for these chapters is laid in chapter 1. It provides background information on various aspects of ancient coins, such as terms, production, distribution, fakes, dating, worth, and conservation. As is evident by the various chapters in Hendin’s work, he has a broad definition for what constitutes “biblical” coins. This broad definition is a plus for setting the numismatic context of the biblical world. The referencing system for the coin entries in the sixth edition is different from that in the fifth edition (and any previous editions). To assist readers who are familiar with previous editions, the author has conveniently provided in the “Concordance” a key for coordinating the current referencing system with previous ones (pp. 535–56). In addition to reference entries on biblical coins, brief overviews on rulers, dynasties, historical periods, and select symbols found on coins are also interlaced throughout the book. Often these probes into specific symbols provide for fruitful reflection upon the meaning being conveyed to a larger original audience. Of special interest for biblical studies are the symbols on the Hasmonean dynastic coinage (pp. 147–57) and the Herodian coinage (pp. 185–89). The revisions in this edition are many; some are small, and some are large, but all provide an improved guidebook for the reader. These revisions are just a few examples. First, the monetary values associated with each coin have been eliminated in favor of describing each coin in relationship to its rarity (p. xix). Beside the difficulty of fixing a
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Pub Date : 2022-11-01DOI: 10.1177/00346373231171782d
D. Rigsby
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Pub Date : 2022-11-01DOI: 10.1177/00346373231159924
Melissa A. Jackson
Late in the pre-pandemic winter of 2019, a small group began meeting around the idea of establishing a small seminary supported by a small produce farm. The onset of the pandemic meant the end of in-person work to advance the seminary. The group turned itself to COVID-safe farming work instead. Ps 103 and Rom 8:18-25 aid in reflecting on lessons about farming, faith, and community learned from the midst of a vegetable patch during a global pandemic.
{"title":"Lessons learned from a pandemic vegetable patch","authors":"Melissa A. Jackson","doi":"10.1177/00346373231159924","DOIUrl":"https://doi.org/10.1177/00346373231159924","url":null,"abstract":"Late in the pre-pandemic winter of 2019, a small group began meeting around the idea of establishing a small seminary supported by a small produce farm. The onset of the pandemic meant the end of in-person work to advance the seminary. The group turned itself to COVID-safe farming work instead. Ps 103 and Rom 8:18-25 aid in reflecting on lessons about farming, faith, and community learned from the midst of a vegetable patch during a global pandemic.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"119 1","pages":"283 - 292"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45172666","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1177/00346373231169968
Lydia Huffman Hoyle
In the second half of the twentieth century, a group called the Girls’ Auxiliary (GA) became influential in the lives of many Southern Baptist girls and women. Through weekly meetings, annual camps, fund-raising, and individual mission activities, girls learned about how they could make a difference in the world through missions. In Baptist life, mission was the central work of the church. Alongside the Women’s Missionary Union (WMU), which sponsored and led the girls, the GAs brought attention to the mission cause and helped in collecting funds to support it. In annual “coronations,” girls were honored and crowned as mission queens in the Baptist kingdom. They often even spoke in these church-wide gatherings. This article explores the impact of the GA program on women who ultimately became Baptist ministers. Based on a survey of over 200 contemporary women ministers, the program did clearly impact a significant number of women who reported that the GA program gave them a greater sense of purpose, helped them to understand their vocational calling, and helped them see themselves as church leaders. Ultimately, the GA program became less influential and has now disappeared in many congregations.
{"title":"The subversive power of calling: The Girls’ Auxiliary and Baptist women in ministry","authors":"Lydia Huffman Hoyle","doi":"10.1177/00346373231169968","DOIUrl":"https://doi.org/10.1177/00346373231169968","url":null,"abstract":"In the second half of the twentieth century, a group called the Girls’ Auxiliary (GA) became influential in the lives of many Southern Baptist girls and women. Through weekly meetings, annual camps, fund-raising, and individual mission activities, girls learned about how they could make a difference in the world through missions. In Baptist life, mission was the central work of the church. Alongside the Women’s Missionary Union (WMU), which sponsored and led the girls, the GAs brought attention to the mission cause and helped in collecting funds to support it. In annual “coronations,” girls were honored and crowned as mission queens in the Baptist kingdom. They often even spoke in these church-wide gatherings. This article explores the impact of the GA program on women who ultimately became Baptist ministers. Based on a survey of over 200 contemporary women ministers, the program did clearly impact a significant number of women who reported that the GA program gave them a greater sense of purpose, helped them to understand their vocational calling, and helped them see themselves as church leaders. Ultimately, the GA program became less influential and has now disappeared in many congregations.","PeriodicalId":21049,"journal":{"name":"Review & Expositor","volume":"119 1","pages":"368 - 379"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45417174","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-11-01DOI: 10.1177/00346373231164333
Arthur M. Wright
John 6 and 21 demonstrate moments of both scarcity and abundance. Jesus provides a sign in John 6:1–15, miraculously feeding thousands of followers with five loaves and two fish. In John 21:1–14, Jesus’s simple command to his disciples results in a remarkable catch of fish. Both of these Johannine stories take place along the Sea of Galilee “of Tiberias.” These uniquely Johannine notes about the location foreground the Roman imperial context and political implications in these passages. In spite of rampant food insecurity and scarcity in the empire, Roman ideology insisted that the emperor’s reign brought blessings and abundance to all. In these two scenes on the lake, the Fourth Gospel contests Roman imperial claims of a golden age of prosperity and abundance while setting forth alternative claims about true abundance and life made available through Jesus and his Father.
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Pub Date : 2022-11-01DOI: 10.1177/00346373231164573
Mark E. Biddle
One can easily argue that Protestant attitudes toward a doctrine of the created order have permitted, if not exacerbated or even promoted, the environmental abuses that have produced the current climate that threatens human existence. An essential starting point for believers, individually and as members of the body of Christ, will be the recovery or construction of a sound theology of creation rooted in biblical tradition. This essay examines the deficit in Protestant thought in this critical realm by first tracing the history of Protestant attitudes toward creation as expressed specifically in a distrust of so-called “natural law”/revelation/theology (how we got here) and then by examining contemporary Protestant thinking (where we are), before outlining a modest proposal for correcting the deficit (where we can go).
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Pub Date : 2022-11-01DOI: 10.1177/00346373231162571
J. Barnes, B. Konkol
The engagement of Christians in working to help alleviate suffering in the world is a biblical mandate. During the era of industrialization and colonial expansion, the idea of social and economic progress dominated the Western mind so that indigenous cultures and ways of life were judged through a lens of evolution, development, and so-called economic growth. This view was further entrenched after World War II and, for decades now, international development has been part of the church’s involvement in mission. Despite these efforts, the gap between the “haves” and “have nots” in our world continues to grow. Additionally, the divide created between “receiver/objects” and “giver/subjects” mitigates the chance of meaningful sharing to take place. In response to this history, Christians in the so-called Western world need to search for models of mission engagement not based on the presuppositions that undergirded previous efforts. An accompaniment model of mission, grounded in a theoretical foundation such as South African scholar and activist Steve de Gruchy’s Olive Agenda, can serve as a needed corrective to common Western notions of community development.
基督徒参与工作以帮助减轻世界上的痛苦是圣经的命令。在工业化和殖民扩张的时代，社会和经济进步的观念主导了西方的思想，因此，通过进化、发展和所谓的经济增长的镜头来判断土著文化和生活方式。这种观点在第二次世界大战后更加根深蒂固，几十年来，国际发展一直是教会参与宣教的一部分。尽管做出了这些努力，世界上“富人”和“穷人”之间的差距仍在继续扩大。此外，“接受者/对象”和“给予者/对象”之间的鸿沟减少了有意义的分享发生的机会。作为对这段历史的回应，所谓西方世界的基督徒需要寻找使命参与的模式，而不是基于先前努力的前提。以南非学者和活动家史蒂夫·德·格鲁奇(Steve de Gruchy)的“橄榄议程”(Olive Agenda)等理论为基础的使命陪伴模式，可以作为对西方社区发展的普遍观念的必要纠正。
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Pub Date : 2022-11-01DOI: 10.1177/00346373231179270
Melissa A. Jackson, Mark E. Biddle, James R. McConnell
This issue of Review & Expositor opens with “First Words” and closes with “Words about books,” as is usual for the journal. It does, however, deviate from our usual format of focusing the central section on a single topic, with “thematic words” and “expository words.” The central section of this double-length issue is actually a three-in-one with two topically focused sections, “Words about (Re-)Embracing Creation” and “Words about Incarceration,” followed by a third section of “Words on a Variety of Topics.” The team of three that edited this volume are pleased to present this collection of articles, eclectic in its scope, but unified in its thoughtful scholarship.
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