{"title":"Aramaic: A History of the First World Language by Holger Gzella (review)","authors":"J. DeGrado","doi":"10.1353/cbq.2023.0048","DOIUrl":"https://doi.org/10.1353/cbq.2023.0048","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"337 - 339"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41827263","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Matthew under the Farrer Hypothesis is shown not only to be consistent with his imitation of other material both in the Gospel and in Acts but also to be consistent with the techniques available to other writers of his day, especially those employed by Virgil and Philo. Eve’s study is both difficult and technical but also rewarding. There is much to learn from this book, and there is no doubt that E. has advanced the debate in new and exciting directions.
{"title":"You Shall Not Bow Down and Serve Them: The Political Economic Projects of Jesus and Paul by Richard A. Horsley (review)","authors":"Clair Mesick","doi":"10.1353/cbq.2023.0060","DOIUrl":"https://doi.org/10.1353/cbq.2023.0060","url":null,"abstract":"Matthew under the Farrer Hypothesis is shown not only to be consistent with his imitation of other material both in the Gospel and in Acts but also to be consistent with the techniques available to other writers of his day, especially those employed by Virgil and Philo. Eve’s study is both difficult and technical but also rewarding. There is much to learn from this book, and there is no doubt that E. has advanced the debate in new and exciting directions.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"358 - 359"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46910512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Book of Lamentations by John Goldingay","authors":"Megan D. Alsene-Parker","doi":"10.1353/cbq.2023.0047","DOIUrl":"https://doi.org/10.1353/cbq.2023.0047","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43029797","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Studies on the Intersection of Text, Paratext, and Reception: A Festschrift in Honor of Charles E. Hill by Gregory R. Lanier and J. Nicholas Reid (review)","authors":"C. Stevens","doi":"10.1353/cbq.2023.0068","DOIUrl":"https://doi.org/10.1353/cbq.2023.0068","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"373 - 374"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46462602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mariottini discerns an underlying, unifying narrative in the Christian Bible (OT and NT). In his view, God seeks to reconnect with humans after the Garden, trying first with Adam, Noah, Abraham, Moses, and then through Israel as a nation. Each of those efforts failed. Then, by means of the crucifixion of Jesus Christ, God finally achieved that reconciliation. According to M., it is the crucifixion of Jesus, the warrior God, who became a human being, that explains OT violent events (p. 37). I do not see, however, how the incarnation and crucifixion explain the violent incidents in the Hebrew Bible. Nor do I understand how the two aspects of his argument relate to each other. For most of the book, he makes a point-by-point defense of divine actions. He concludes by asserting that God’s crucifixion explains divine violence. Mariottini also insists that this schema is not supersessionist. Supersessionism is the repudiated teaching whereby the church replaces Israel and Judaism. Christianity accomplishes through inner transformation what the Jews could not achieve through outward ritual. According to M., the view that Jesus was forming a new Israel does not mean this view represents supersessionism (p. 347). M. therefore denies that he is supersessionist because he allows a continuing role for Israel/Judaism in God’s plan. However, M. claims that what God failed to do in Israel, God achieves through the “crucified warrior God.” Yet this is supersessionism, where the Christian covenant replaces a failed Mosaic covenant. To conclude, M. stresses the importance of attending to divine violence because it contributes to the portrait of the biblical God, even when discomforting. However, I question M’s attempts to justify or mitigate some of the most disturbing passages in the Hebrew Bible. Why must God’s violence be consistent with God’s great love and mercy? These two ways of looking at God (vengeful and loving) do not cohere, and M.’s efforts to “contextualize” them ring hollow and unconvincing. He resolves the tension between these two aspects of God through logical and moral contortions that justify the unjustifiable. In two places M. acknowledges the multivocal nature of the biblical text, but overall he views the Bible as having all its parts consistent, speaking with a single voice. This determines how he will answer for these troublesome texts. Why not accept the obvious, that the Hebrew Bible presents conflicting understandings of God, and leave it up to pious readers and biblical scholars to navigate the various portrayals? Although I disagree with M.’s conclusions, he is a thorough scholar. His bibliography is voluminous. He has consulted nearly everything. He engages with many of the best minds in the field. By this work he has become a significant participant in the discourse of theodicy.
{"title":"Textual Criticism and the Ontology of Literature in Early Judaism: An Analysis of the Serekh ha-yaḥad by James Nati","authors":"Elena Dugan","doi":"10.1353/cbq.2023.0052","DOIUrl":"https://doi.org/10.1353/cbq.2023.0052","url":null,"abstract":"Mariottini discerns an underlying, unifying narrative in the Christian Bible (OT and NT). In his view, God seeks to reconnect with humans after the Garden, trying first with Adam, Noah, Abraham, Moses, and then through Israel as a nation. Each of those efforts failed. Then, by means of the crucifixion of Jesus Christ, God finally achieved that reconciliation. According to M., it is the crucifixion of Jesus, the warrior God, who became a human being, that explains OT violent events (p. 37). I do not see, however, how the incarnation and crucifixion explain the violent incidents in the Hebrew Bible. Nor do I understand how the two aspects of his argument relate to each other. For most of the book, he makes a point-by-point defense of divine actions. He concludes by asserting that God’s crucifixion explains divine violence. Mariottini also insists that this schema is not supersessionist. Supersessionism is the repudiated teaching whereby the church replaces Israel and Judaism. Christianity accomplishes through inner transformation what the Jews could not achieve through outward ritual. According to M., the view that Jesus was forming a new Israel does not mean this view represents supersessionism (p. 347). M. therefore denies that he is supersessionist because he allows a continuing role for Israel/Judaism in God’s plan. However, M. claims that what God failed to do in Israel, God achieves through the “crucified warrior God.” Yet this is supersessionism, where the Christian covenant replaces a failed Mosaic covenant. To conclude, M. stresses the importance of attending to divine violence because it contributes to the portrait of the biblical God, even when discomforting. However, I question M’s attempts to justify or mitigate some of the most disturbing passages in the Hebrew Bible. Why must God’s violence be consistent with God’s great love and mercy? These two ways of looking at God (vengeful and loving) do not cohere, and M.’s efforts to “contextualize” them ring hollow and unconvincing. He resolves the tension between these two aspects of God through logical and moral contortions that justify the unjustifiable. In two places M. acknowledges the multivocal nature of the biblical text, but overall he views the Bible as having all its parts consistent, speaking with a single voice. This determines how he will answer for these troublesome texts. Why not accept the obvious, that the Hebrew Bible presents conflicting understandings of God, and leave it up to pious readers and biblical scholars to navigate the various portrayals? Although I disagree with M.’s conclusions, he is a thorough scholar. His bibliography is voluminous. He has consulted nearly everything. He engages with many of the best minds in the field. By this work he has become a significant participant in the discourse of theodicy.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47983723","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In chap. 4, B. discusses the historical plausibility that Onesimus was a broker negotiating with Paul, Philemon, and the church in Philemon’s household. To endorse this idea, B. draws a parallel between the role of Epaphroditus in Philippians (2:25; 4:18) and that of Onesimus in Philemon, as both figures were sent to the incarcerated apostle Paul so as to help him out. B. also singles out the parallel between Burrhus, a deacon in the Epistle of Ignatius to the Ephesians, and Onesimus in Philemon in that both were the envoys dispatched to Paul during his imprisonment. Evidence from both nonbiblical and extrabiblical texts leads B. to conclude that Onesimus was a deacon, since in earliest Christianity prison visitation was one of the specific duties of a deacon. Beavis divides the last chapter into two smaller sections. First, she discusses the historical reconstruction of Philemon through an intertextual analysis of the letter to the Colossians and Ignatius’s letter to the Ephesians, at the same time maintaining focus on Onesimus. By and large, such an intertextual study generates a fresh image of Onesimus as a devout and trustworthy disciple. Second, B. investigates the reception of Onesimus in church history. Ecclesiastical tradition tends to remember Onesimus as the bishop of Ephesus or as one of the martyrs in earliest Christianity. B. emphasizes that Onesimus has historically been commemorated variously as a significant figure, perhaps a deacon, a bishop, a witness, or a saint. Beavis concludes her study with an ingenious afterword that conjures up the silenced voice of Onesimus, which is hidden but retrievable in Philemon through imaginary conversations with the former slaves, both ancient and modern, based on their stories. This creatively crafted afterword is sufficient to inspire readers to reread Philemon from a doulocentric standpoint. Overall, B.’s retelling of Philemon from a marginal perspective illustrates the possibility of hearing the voices of the silenced and restoring agency to the oppressed throughout the history of Christianity. This innovative book is highly recommended to any students, laypeople, church leaders, and theologians who are committed to fostering the Christian virtue of social justice by interpreting biblical texts in other ways.
{"title":"The Gospel of Judas: A New Translation with Introduction and Commentary by David Brakke (review)","authors":"S. McGinn","doi":"10.1353/cbq.2023.0057","DOIUrl":"https://doi.org/10.1353/cbq.2023.0057","url":null,"abstract":"In chap. 4, B. discusses the historical plausibility that Onesimus was a broker negotiating with Paul, Philemon, and the church in Philemon’s household. To endorse this idea, B. draws a parallel between the role of Epaphroditus in Philippians (2:25; 4:18) and that of Onesimus in Philemon, as both figures were sent to the incarcerated apostle Paul so as to help him out. B. also singles out the parallel between Burrhus, a deacon in the Epistle of Ignatius to the Ephesians, and Onesimus in Philemon in that both were the envoys dispatched to Paul during his imprisonment. Evidence from both nonbiblical and extrabiblical texts leads B. to conclude that Onesimus was a deacon, since in earliest Christianity prison visitation was one of the specific duties of a deacon. Beavis divides the last chapter into two smaller sections. First, she discusses the historical reconstruction of Philemon through an intertextual analysis of the letter to the Colossians and Ignatius’s letter to the Ephesians, at the same time maintaining focus on Onesimus. By and large, such an intertextual study generates a fresh image of Onesimus as a devout and trustworthy disciple. Second, B. investigates the reception of Onesimus in church history. Ecclesiastical tradition tends to remember Onesimus as the bishop of Ephesus or as one of the martyrs in earliest Christianity. B. emphasizes that Onesimus has historically been commemorated variously as a significant figure, perhaps a deacon, a bishop, a witness, or a saint. Beavis concludes her study with an ingenious afterword that conjures up the silenced voice of Onesimus, which is hidden but retrievable in Philemon through imaginary conversations with the former slaves, both ancient and modern, based on their stories. This creatively crafted afterword is sufficient to inspire readers to reread Philemon from a doulocentric standpoint. Overall, B.’s retelling of Philemon from a marginal perspective illustrates the possibility of hearing the voices of the silenced and restoring agency to the oppressed throughout the history of Christianity. This innovative book is highly recommended to any students, laypeople, church leaders, and theologians who are committed to fostering the Christian virtue of social justice by interpreting biblical texts in other ways.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"353 - 355"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46599708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Reviewed by: The Oxford Handbook of the Book of Revelation ed. by Craig R. Koester Scott D. Mackie craig r. koester (ed.), The Oxford Handbook of the Book of Revelation (Oxford: Oxford University Press, 2020). Pp. xxi + 525. $150. Composed of thirty essays, this handbook provides an excellent introduction to the most important scholarly trends that have shaped discussion of Revelation in the past twenty to thirty years. The editor, Craig R. Koester, puts the volume on fine footing with his "Introduction to Revelation's Social Setting, Theological Perspective, and Literary Design" (pp. 1–17), which briefly considers a variety of interpretive issues and summarizes the six vision cycles that structure Revelation. He believes divine identity and theodicy are the central questions motivating Revelation; thus, "Who is the Lord of the world?" and "Why would the sovereign God allow injustice to occur?" (p. 11). Literary features are treated in the first section, beginning with Mitchell G. Reddish's "The Genre of the Book of Revelation" (pp. 21–35), which prioritizes apocalypse over prophecy and letter, and "Narrative Features of the Book of Revelation," by James L. Resseguie (pp. 37–52), who characterizes Revelation's "masterplot" as a "quest story of the people of God in search of a new promised land, the new Jerusalem" (p. 48). The evocative imagery of Revelation is unmatched in the NT, and Konrad Huber ("Imagery in the Book of Revelation," pp. 53–67) believes its many verbal pictures, symbols, and metaphors were designed to appeal persuasively to the visual imaginations of its hearers. In "Rhetorical Features of the Book of Revelation" (pp. 69–83), David A. deSilva describes Revelation as an "apocalypse" that "unveils" and interprets "facets of the lived experience of its audiences, 'revealing' the spiritual dimensions" and "'true' nature of … those facets of their situation" (p. 70). Moreover, the rhetoric of Revelation strategically enlists authoritative voices (the Spirit, Jesus, angels, God, and other "supernatural beings" [p. 72]) and appeals to the intellect as well as the emotions (awe, shame, fear, and confidence). The OT also constitutes an important authoritative voice, and Steve Moyise's essay, "The Old Testament in the Book of Revelation" (pp. 85–100), identifies the scriptural symbols and vocabulary with which the author expresses his visionary rhetoric. The section concludes with David L. Mathewson, "Revelation's Use of the Greek Language" (pp. 101–14), and Justin P. Jeffcoat Schedtler, "The Hymns in Revelation" (pp. 115–30). The next section, "Social Setting," begins with Warren Carter, "Revelation and Roman Rule in First-Century Asia Minor" (pp. 133–51); Carter endorses a growing consensus that the biblical author has exaggerated imperial persecution and societal threats in order to heighten resistance to cultural assimilation and accommodation. In response to both real and perceived threats, Mikael Tellbe ("Relationships among Christ-
由:《启示录牛津手册》编辑克雷格R.科斯特斯科特D.麦基克雷格R.科斯特(编辑)，《启示录牛津手册》(牛津:牛津大学出版社，2020)。第21页+ 525页。150美元。由三十篇文章组成，这本手册提供了一个很好的介绍，最重要的学术趋势，已经形成了讨论的启示在过去的二三十年。编辑克雷格·r·科斯特(Craig R. Koester)在他的“启示录的社会背景、神学视角和文学设计导论”(第1-17页)中为这本书奠定了良好的基础，该书简要地考虑了各种解释问题，并总结了构成启示录的六个异象周期。他相信神的身份和神正论是激发《启示录》的核心问题;因此，“谁是世界的主?”和“至高无上的上帝为什么会允许不公正的事情发生?”(11页)。第一部分讨论文学特征，首先是米切尔·g·雷迪什的《启示录的体裁》(第21-35页)，它优先考虑启示录，而不是预言和信件，以及詹姆斯·l·雷塞吉的《启示录的叙事特征》(第37-52页)，他将启示录的“主要情节”描述为“上帝的子民寻找新的应许之地，新的耶路撒冷的探索故事”(第48页)。《启示录》中令人回味的意象在新约中是无与伦比的，康拉德·胡贝尔(“启示录中的意象”53-67页)认为，它的许多口头图片、符号和隐喻都是为了吸引听众的视觉想象力而设计的。在“启示录的修辞特征”(第69-83页)中，David A. deSilva将启示录描述为“揭示”和解释“其受众生活经验的各个方面，‘揭示’精神层面”和“他们处境的这些方面的‘真实’本质”(第70页)的“启示录”。此外，《启示录》的修辞在策略上利用了权威的声音(圣灵、耶稣、天使、上帝和其他“超自然的存在”)。[72])，并诉诸于理智和情感(敬畏、羞耻、恐惧和自信)。旧约也构成了一个重要的权威声音，Steve Moyise的文章，“启示录中的旧约”(第85-100页)，确定了圣经的符号和词汇，作者用这些符号和词汇表达了他的幻想修辞。这部分以大卫·l·马修森的《启示录对希腊语的使用》(第101-14页)和贾斯汀·p·杰弗里特·施德勒的《启示录中的赞美诗》(第115-30页)结束。下一部分“社会背景”以沃伦·卡特的《一世纪小亚细亚的启示录和罗马统治》(第133-51页)开篇;卡特赞同一种日益增长的共识，即圣经作者夸大了帝国迫害和社会威胁，以加强对文化同化和适应的抵制。Mikael Tellbe(“第一世纪小亚细亚基督徒和犹太社区的关系”，第153-67页)发现启示录从根本重新定义了神的子民，只有基督的追随者才代表神的真正子民。Richard S. Ascough(“希腊罗马宗教和启示录的背景”，第169-83页)[End Page 371]同样认为，启示录放大了感知到的威胁，并在与“他者”的尖锐对立中定义了身份。在这个过程中，所有敌对的宗教活动都被诋毁，并被定性为“盛宴或淫乱”(第170页)。同样的问题也与早期基督教信仰和实践的不同形式(也许是相互竞争的)有关，保罗·特雷比尔科(Paul Trebilco)(《约翰的启示录与小亚细亚的约翰、保罗和其他形式的基督教的关系》，第185-201页)再次发现，启示录在所涉及的社区周围划出了尖锐的、排他性的界限，特别是关于祭祀偶像的食物。第三部分“神学与伦理”以马丁·卡雷尔的《启示录中的上帝》(第205-22页)开篇。关于1:8和21:6中包含的“阿尔法和欧米茄”，Karrer有趣地指出，“因为字母[Α和Ω]被用来构成单词和数字，”作者暗示“每一个人类的思想，每一次交流，每一次反思，每一次数字计算都涉及上帝的存在”(第213页)。洛伦·l·约翰斯(《启示录中的耶稣》，223-39页)讨论了作者的高度基督论，这在众多的标题和角色中得到了证明……
{"title":"The Oxford Handbook of the Book of Revelation ed. by Craig R. Koester","authors":"Scott D. Mackie","doi":"10.1353/cbq.2023.0067","DOIUrl":"https://doi.org/10.1353/cbq.2023.0067","url":null,"abstract":"Reviewed by: The Oxford Handbook of the Book of Revelation ed. by Craig R. Koester Scott D. Mackie craig r. koester (ed.), The Oxford Handbook of the Book of Revelation (Oxford: Oxford University Press, 2020). Pp. xxi + 525. $150. Composed of thirty essays, this handbook provides an excellent introduction to the most important scholarly trends that have shaped discussion of Revelation in the past twenty to thirty years. The editor, Craig R. Koester, puts the volume on fine footing with his \"Introduction to Revelation's Social Setting, Theological Perspective, and Literary Design\" (pp. 1–17), which briefly considers a variety of interpretive issues and summarizes the six vision cycles that structure Revelation. He believes divine identity and theodicy are the central questions motivating Revelation; thus, \"Who is the Lord of the world?\" and \"Why would the sovereign God allow injustice to occur?\" (p. 11). Literary features are treated in the first section, beginning with Mitchell G. Reddish's \"The Genre of the Book of Revelation\" (pp. 21–35), which prioritizes apocalypse over prophecy and letter, and \"Narrative Features of the Book of Revelation,\" by James L. Resseguie (pp. 37–52), who characterizes Revelation's \"masterplot\" as a \"quest story of the people of God in search of a new promised land, the new Jerusalem\" (p. 48). The evocative imagery of Revelation is unmatched in the NT, and Konrad Huber (\"Imagery in the Book of Revelation,\" pp. 53–67) believes its many verbal pictures, symbols, and metaphors were designed to appeal persuasively to the visual imaginations of its hearers. In \"Rhetorical Features of the Book of Revelation\" (pp. 69–83), David A. deSilva describes Revelation as an \"apocalypse\" that \"unveils\" and interprets \"facets of the lived experience of its audiences, 'revealing' the spiritual dimensions\" and \"'true' nature of … those facets of their situation\" (p. 70). Moreover, the rhetoric of Revelation strategically enlists authoritative voices (the Spirit, Jesus, angels, God, and other \"supernatural beings\" [p. 72]) and appeals to the intellect as well as the emotions (awe, shame, fear, and confidence). The OT also constitutes an important authoritative voice, and Steve Moyise's essay, \"The Old Testament in the Book of Revelation\" (pp. 85–100), identifies the scriptural symbols and vocabulary with which the author expresses his visionary rhetoric. The section concludes with David L. Mathewson, \"Revelation's Use of the Greek Language\" (pp. 101–14), and Justin P. Jeffcoat Schedtler, \"The Hymns in Revelation\" (pp. 115–30). The next section, \"Social Setting,\" begins with Warren Carter, \"Revelation and Roman Rule in First-Century Asia Minor\" (pp. 133–51); Carter endorses a growing consensus that the biblical author has exaggerated imperial persecution and societal threats in order to heighten resistance to cultural assimilation and accommodation. In response to both real and perceived threats, Mikael Tellbe (\"Relationships among Christ-","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"473 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135627839","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The purpose of Mary's journey in Luke 1:39 is not mentioned in the narrative. A common way of interpreting this travel is to conclude that Mary travels hastily to confirm Elizabeth's pregnancy and/or in obedience to Gabriel's words. In contrast, I argue that, when Mary's travel is placed in the context of female travel in the first century c.e. and the social world of childbirth, the textual clues indicate a different way to read the narrative gaps. Mary travels to Elizabeth to help her in the final months of her pregnancy, with the birth of John, and during the early postpartum period.
{"title":"Helping the Expectant Mother Elizabeth: The Nature and Purpose of Mary's Travel in Luke 1:39","authors":"Danielle Mueller","doi":"10.1353/cbq.2023.0043","DOIUrl":"https://doi.org/10.1353/cbq.2023.0043","url":null,"abstract":"Abstract:The purpose of Mary's journey in Luke 1:39 is not mentioned in the narrative. A common way of interpreting this travel is to conclude that Mary travels hastily to confirm Elizabeth's pregnancy and/or in obedience to Gabriel's words. In contrast, I argue that, when Mary's travel is placed in the context of female travel in the first century c.e. and the social world of childbirth, the textual clues indicate a different way to read the narrative gaps. Mary travels to Elizabeth to help her in the final months of her pregnancy, with the birth of John, and during the early postpartum period.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"276 - 296"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41971155","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Resurrection of Jesus: Apologetics, Polemics, History by Dale C. Allison Jr. (review)","authors":"G. Siniscalchi","doi":"10.1353/cbq.2023.0054","DOIUrl":"https://doi.org/10.1353/cbq.2023.0054","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"349 - 350"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42466285","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Elephantine in Context: Studies on the History, Religion and Literature of the Judeans in Persian Period Egypt ed. by Reinhard G. Kratz and Bernd U. Schipper (review)","authors":"C. Morrison","doi":"10.1353/cbq.2023.0065","DOIUrl":"https://doi.org/10.1353/cbq.2023.0065","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"367 - 369"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45076633","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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