profligacy, the steward bests his master. While still in the master’s employ, the steward consumes more of the master’s property by liberality to debtors with a view to securing his future. In contrast to the younger son’s example of change, the consistently unrighteous steward corners his master into magnanimous debt reduction, so that the master commends his shrewd behavior, and Jesus holds up for emulation his reckless liberality with unrighteous mammon as faithfulness in little that merits much: eternal habitations. The shrewdness and liberality of the steward meet their negative counterpart in the rich man of 16:19–31, who fails to display such to Lazarus. Linking this parable to the prior two by highlighting their similarities, B.-R. also rehearses the variety of classical views on the rich and poor. Then, through attention to narrative details, such as Lazarus’s place in Abraham’s bosom and the rich man’s permanent separation therefrom, B.-R. maintains that Luke characterizes Lazarus as righteous and the rich man as unrighteous for his failure to heed the Law and Prophets’ summons to reckless liberality such as Jesus himself enacts. The rich man’s irreversible fate contrasts with the elder brother’s situation: the father’s invitation to him to enter the party signals the open-ended nature of his destiny. In addition, Abraham’s refusal to send Lazarus to the rich man’s brothers does not signify the irreversibility of their exclusion from the party; rather, it emphasizes the greatness of the risk they run by not adopting a liberality consonant with Jesus’s ethic. Brobst-Renaud’s study is well researched, thought-provoking, and eminently needed. Whereas NT scholarship has explored heretofore the relationships of rhetoric to moral formation and of rhetoric to characterization, it has largely neglected to explore the connections of the three. This is a praiseworthy start. But there are puzzlements. If 15:11–16:19 is to be considered a rhetorical unit, as B.-R. maintains, then why comment only in passing on the closely related parables of 15:4–10 and the intervening unit of 16:14–18? Why initially diagnose the father as suffering from the Aristotelian vice of prodigality if in the larger context of Luke he consistently exhibits “reckless liberality”? Should liberality truly be qualified as “reckless” if it excludes the unrighteous rich man? Finally, does not the blurring of form-critical distinctions by the category of “fable” not run the risk of turning all announcements of God’s kingdom by parables into example stories demanding moral imitation/avoidance? If all is moral exhortation, where is the good news?
{"title":"Relating the Gospels: Memory, Imitation, and the Farrer Hypothesis by Eric Eve (review)","authors":"D. Glover","doi":"10.1353/cbq.2023.0059","DOIUrl":"https://doi.org/10.1353/cbq.2023.0059","url":null,"abstract":"profligacy, the steward bests his master. While still in the master’s employ, the steward consumes more of the master’s property by liberality to debtors with a view to securing his future. In contrast to the younger son’s example of change, the consistently unrighteous steward corners his master into magnanimous debt reduction, so that the master commends his shrewd behavior, and Jesus holds up for emulation his reckless liberality with unrighteous mammon as faithfulness in little that merits much: eternal habitations. The shrewdness and liberality of the steward meet their negative counterpart in the rich man of 16:19–31, who fails to display such to Lazarus. Linking this parable to the prior two by highlighting their similarities, B.-R. also rehearses the variety of classical views on the rich and poor. Then, through attention to narrative details, such as Lazarus’s place in Abraham’s bosom and the rich man’s permanent separation therefrom, B.-R. maintains that Luke characterizes Lazarus as righteous and the rich man as unrighteous for his failure to heed the Law and Prophets’ summons to reckless liberality such as Jesus himself enacts. The rich man’s irreversible fate contrasts with the elder brother’s situation: the father’s invitation to him to enter the party signals the open-ended nature of his destiny. In addition, Abraham’s refusal to send Lazarus to the rich man’s brothers does not signify the irreversibility of their exclusion from the party; rather, it emphasizes the greatness of the risk they run by not adopting a liberality consonant with Jesus’s ethic. Brobst-Renaud’s study is well researched, thought-provoking, and eminently needed. Whereas NT scholarship has explored heretofore the relationships of rhetoric to moral formation and of rhetoric to characterization, it has largely neglected to explore the connections of the three. This is a praiseworthy start. But there are puzzlements. If 15:11–16:19 is to be considered a rhetorical unit, as B.-R. maintains, then why comment only in passing on the closely related parables of 15:4–10 and the intervening unit of 16:14–18? Why initially diagnose the father as suffering from the Aristotelian vice of prodigality if in the larger context of Luke he consistently exhibits “reckless liberality”? Should liberality truly be qualified as “reckless” if it excludes the unrighteous rich man? Finally, does not the blurring of form-critical distinctions by the category of “fable” not run the risk of turning all announcements of God’s kingdom by parables into example stories demanding moral imitation/avoidance? If all is moral exhortation, where is the good news?","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"356 - 358"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44902762","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:Leviticus 19:19 is often paired with the nearly parallel passage Deut 22:9–11 as the laws of prohibited mixtures. The three standard interpretations are that mixtures are sacred, mixture disrupts the order of creation, and mixture is a metaphor for intermarrying with non-Israelites. Each of the laws, however, is necessary for the proper functioning of the cult and society. I argue that the prohibition against mixed breeding in Lev 19:19 is intended to maintain the distinct breeds needed for cultic and agricultural purposes.
{"title":"A Comparative Interpretation of the Old Testament Prohibited Mixtures: Mixed Breeding in Leviticus 19:19","authors":"Nicholas Campbell","doi":"10.1353/cbq.2023.0039","DOIUrl":"https://doi.org/10.1353/cbq.2023.0039","url":null,"abstract":"Abstract:Leviticus 19:19 is often paired with the nearly parallel passage Deut 22:9–11 as the laws of prohibited mixtures. The three standard interpretations are that mixtures are sacred, mixture disrupts the order of creation, and mixture is a metaphor for intermarrying with non-Israelites. Each of the laws, however, is necessary for the proper functioning of the cult and society. I argue that the prohibition against mixed breeding in Lev 19:19 is intended to maintain the distinct breeds needed for cultic and agricultural purposes.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"199 - 218"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46847305","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:This article is an investigation of the feminine imagery used to describe Yhwh in Isa 42:14; 46:3–4; and 49:14–15. The metaphors employed in these verses are unique in biblical literature—a woman giving birth, an expectant mother, and maternal care and attention—in that they describe a demonstrably masculine deity, Yhwh, with imagery that is unquestionably and uniquely feminine. After consideration of the literary context in which these metaphors appear and asking questions about the literary units to which they belong, I leverage Conceptual Metaphor Theory to make determinations about the saliency of the feminine gender within the poet's metaphorical conception of Yhwh. I conclude that gender is a salient feature of the metaphors under consideration. Deutero-Isaiah is thus able to highlight simultaneously both Yhwh's matchless fidelity to Israel and the breadth of divine power by tapping into previously unutilized poetic imagery. Ultimately, feminine god-language serves a unique purpose in that it reimagines the relationship between nation and deity, highlighting the importance of Yhwh's compassion, which extends beyond the plane of the divine.
{"title":"The Rhetorical Force of the Divine Feminine: An Assessment of the Feminine Imagery of Yhwh in Deutero-Isaiah","authors":"N. Greene","doi":"10.1353/cbq.2023.0040","DOIUrl":"https://doi.org/10.1353/cbq.2023.0040","url":null,"abstract":"Abstract:This article is an investigation of the feminine imagery used to describe Yhwh in Isa 42:14; 46:3–4; and 49:14–15. The metaphors employed in these verses are unique in biblical literature—a woman giving birth, an expectant mother, and maternal care and attention—in that they describe a demonstrably masculine deity, Yhwh, with imagery that is unquestionably and uniquely feminine. After consideration of the literary context in which these metaphors appear and asking questions about the literary units to which they belong, I leverage Conceptual Metaphor Theory to make determinations about the saliency of the feminine gender within the poet's metaphorical conception of Yhwh. I conclude that gender is a salient feature of the metaphors under consideration. Deutero-Isaiah is thus able to highlight simultaneously both Yhwh's matchless fidelity to Israel and the breadth of divine power by tapping into previously unutilized poetic imagery. Ultimately, feminine god-language serves a unique purpose in that it reimagines the relationship between nation and deity, highlighting the importance of Yhwh's compassion, which extends beyond the plane of the divine.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"219 - 236"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48440759","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:Luke presents Jesus defending his exorcistic power in 11:14–26 through two connected portions of text. After the initial challenges in vv. 14–16, Jesus refutes his accusers in vv. 17–20 by placing them in a series of confounding challenges through an unarguable proverb (vv. 17b–18), a conundrum regarding other Jewish exorcists (v. 19), and the eschatological risk of missing the kingdom of God (v. 20). The second part of Jesus's defense (vv. 21–26) is a critique of other Jewish exorcists. These other exorcists are the "strong ones," who are regularly overcome by "stronger" demonic forces (vv. 21–22). Thus, they end up being "against" Jesus (v. 23). They may have the capacity to cast out a single demon, but their techniques cannot resist the greater demonic powers that return to repossess a person (vv. 24–26). Jesus's invincible exorcistic power trumps anything that other exorcists can do, proving that his ministry signals the arrival of God's kingdom.
{"title":"Jesus's Self-Defense in Luke 11:14–26: Confounding Challengers and Critiquing Other Exorcists","authors":"Bart B. Bruehler","doi":"10.1353/cbq.2023.0044","DOIUrl":"https://doi.org/10.1353/cbq.2023.0044","url":null,"abstract":"Abstract:Luke presents Jesus defending his exorcistic power in 11:14–26 through two connected portions of text. After the initial challenges in vv. 14–16, Jesus refutes his accusers in vv. 17–20 by placing them in a series of confounding challenges through an unarguable proverb (vv. 17b–18), a conundrum regarding other Jewish exorcists (v. 19), and the eschatological risk of missing the kingdom of God (v. 20). The second part of Jesus's defense (vv. 21–26) is a critique of other Jewish exorcists. These other exorcists are the \"strong ones,\" who are regularly overcome by \"stronger\" demonic forces (vv. 21–22). Thus, they end up being \"against\" Jesus (v. 23). They may have the capacity to cast out a single demon, but their techniques cannot resist the greater demonic powers that return to repossess a person (vv. 24–26). Jesus's invincible exorcistic power trumps anything that other exorcists can do, proving that his ministry signals the arrival of God's kingdom.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"297 - 314"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41420872","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}
Judas indicates that at least some Gnostics did indeed recognize human agency in implementing God’s salvific plan (p. 62). In short, B. has provided a deft analysis of the social-historical and theological contexts for the Gospel of Judas and has identified ways in which this brief text can assist scholars in developing a more sophisticated and nuanced understanding of early Gnosticism, especially what has been called the “Sethian” tradition. This well-argued and detailed study provides a welcome addition to the growing literature on the Gospel of Judas.
{"title":"Lukan Parables of Reckless Liberality by Amanda Brobst-Renaud (review)","authors":"C. Ziccardi","doi":"10.1353/cbq.2023.0058","DOIUrl":"https://doi.org/10.1353/cbq.2023.0058","url":null,"abstract":"Judas indicates that at least some Gnostics did indeed recognize human agency in implementing God’s salvific plan (p. 62). In short, B. has provided a deft analysis of the social-historical and theological contexts for the Gospel of Judas and has identified ways in which this brief text can assist scholars in developing a more sophisticated and nuanced understanding of early Gnosticism, especially what has been called the “Sethian” tradition. This well-argued and detailed study provides a welcome addition to the growing literature on the Gospel of Judas.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"355 - 356"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41594590","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 Prophets of Israel: Walking the Ancient Paths by James K. Hoffmeier","authors":"John A. Beck","doi":"10.1353/cbq.2023.0049","DOIUrl":"https://doi.org/10.1353/cbq.2023.0049","url":null,"abstract":"","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":"47621323","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":"\"By an Immediate Revelation\": Studies in Apocalypticism by Christopher Rowland (review)","authors":"F. Moloney","doi":"10.1353/cbq.2023.0069","DOIUrl":"https://doi.org/10.1353/cbq.2023.0069","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"374 - 377"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45878611","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:This article examines the two phrases "the fullness of the time" and "the present evil age," found in Galatians, against the backdrop of Jewish apocalyptic chronologies of divine action and in relation to Paul's argument about the interpolation of the law in the letter. Whereas interpretation and theological reflection tend to generalize the intervention of God as the ideal pivot of salvation history, I argue that in Paul's mind the timing of the sending out of the Son is bound up with realistic perceptions of the condition of Israel and hopes for a transformed future. To the extent that the coming of "the fullness of the time" determined the end of the guardianship of the law, the moment is conceived not as a second exodus but as the final resolution of a tension that was inherent in the arrangement from the start.
{"title":"When the Fullness of the Time Came: Apocalyptic and Narrative Context in Galatians","authors":"A. Perriman","doi":"10.1353/cbq.2023.0045","DOIUrl":"https://doi.org/10.1353/cbq.2023.0045","url":null,"abstract":"Abstract:This article examines the two phrases \"the fullness of the time\" and \"the present evil age,\" found in Galatians, against the backdrop of Jewish apocalyptic chronologies of divine action and in relation to Paul's argument about the interpolation of the law in the letter. Whereas interpretation and theological reflection tend to generalize the intervention of God as the ideal pivot of salvation history, I argue that in Paul's mind the timing of the sending out of the Son is bound up with realistic perceptions of the condition of Israel and hopes for a transformed future. To the extent that the coming of \"the fullness of the time\" determined the end of the guardianship of the law, the moment is conceived not as a second exodus but as the final resolution of a tension that was inherent in the arrangement from the start.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"315 - 332"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47251898","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":"David in the Desert: Tradition and Redaction in the \"History of David's Rise\" ed. by Hannes Bezzel and Reinhard G. Kratz (review)","authors":"Leonardo Pessoa da Silva Pinto","doi":"10.1353/cbq.2023.0064","DOIUrl":"https://doi.org/10.1353/cbq.2023.0064","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"365 - 366"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41982738","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":"An Introduction to Early Judaism by James C. Vanderkam (review)","authors":"Zev Garber","doi":"10.1353/cbq.2023.0053","DOIUrl":"https://doi.org/10.1353/cbq.2023.0053","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"223 15","pages":"347 - 348"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41258854","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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