Buber's thought in all its wealth and wide-ranging scope is formulated in terms of one fundamental insight which is then applied to the manifold domains of our culture, there to be refracted by the special categories and problems of each domain. One can understand and appreciate, therefore, Buber's thought in any one particular domain only in terms of this fundamental insight, for the specific concepts receive their essential meaning, and their treatment is guided and circumscribed, by the considerations and requirements which this fundamental insight imposes.

Along with the analogical (homer) exegeses, the Yavneh ordinances constitute the earliest components of the normative tradition concerning Yoḥanan ben Zakkai. Conventional forms occur, which indicate that even the earliest strata of edited materials have already been given substantially permanent shape, perhaps after circulating for a brief time in various unofficial formulations. We shall first review and comment on individual traditions, in order of the redaction of the documents in which they occur, and then offer some synoptic remarks.

In recent years scholars who have studied the problem have reached what may fairly be called a consensus that the Lukan Travel Narrative is primarily a theological-Christological rather than a geographical entity.

Romans 3:21–31 is a perplexing passage made up of important words and phrases. Some of the most crucial elements of Christian theology hinge on it. Entire movements within Christian history have stood or fallen with its interpretation. With few exceptions scholars have given more than ample consideration to every detail, although a consensus of opinion lies in the future. This paper is designed (1) to summarize the issue over the unity of the passage, (2) to list the general conclusions scholars have reached on the most important words, and (3) to offer suggestions toward an understanding of the text in light of Paul's teaching about the inclusion of the Gentiles.

The treasure manuscript Clm 19414 of the Bayerische Staatsbibliothek in Munich has for many years provided scholars in three fields of study with a rich lode of material. Art historians have found one of the best examples of fourteenth-century German Bibliae pauperum in this manuscript. Historians of canon law have discovered several books of the early eleventh-century Collectio XII Partium. For historians of the barbarian laws Clm 19414 contains an excellent witness to the Lex Baiuwariorum. The purpose of this article is to bring to light another portion of Clm 19414, a florilegium on the ecclesiastical grades which should be of interest to historians of early medieval canon law, religious instruction, and sacramental theology.

Now that the tremendous influence of Jacob Boehme (1575–1624) upon natural philosophy and religious thought has come to be more fully appreciated, the question of Boehme's relation to Luther's theology has come once again to be the subject of a lively scholarly discussion. This study proposes to compare the position of Luther and Boehme on certain key theological concepts and propositions as they are denned in the Genesis commentaries of the two men. This limited and concrete study may shed light upon the larger question of the relation of their theologies as a whole and the nature of the dependence of Boehme on Luther as mediated by seventeenth-century orthodoxy.

In his early years, Martin Luther read and critically annotated the sermons of the German mystical theologian, Johannes Tauler O.P. (*1360). This occurred between early 1515 and mid-1516—a crucial if not the most critical period in the development of the young Luther. The copy of Tauler's sermons used by Luther was the personal copy of his friend Johannes Lang. It was published by Hannsen Otmar in Augsburg in 1508.