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3 results

  • 3 - Jewish Biblical Theology

  • from Part I - Biblical-Rabbinic
  • Edited by Steven Kepnes, Colgate University, New York
  • Book:
    The Cambridge Companion to Jewish Theology
    Published online:
    03 December 2020
    Print publication:
    17 December 2020, pp 41-59

  • Summary

    Biblical theology is the systematic theological interpretation of the Bible, and Jewish biblical theology is the systematic theological interpretation of the Jewish Bible (Tanak). The Jewish Bible appears in its uniquely distinctive form as the Tanak, which enables the Jewish Bible to function as the essential and foundational work of Jewish thought and practice. In order to provide an overview of Jewish biblical theology, this essay treats several fundamental concerns, viz., the unique form of the Jewish Bible in contrast to the distinctive forms of the Christian Bible; the dialogical character of the Jewish Bible in relation to itself and to the larger context of Jewish thought; the eternal covenant between G-d and the Jewish people; the construction of the Jewish people and its institutions, such as the land of Israel, the holy Temple, and the monarchy; and the problem of evil, particularly the exile and potential destruction of the Jewish people, that calls the eternal covenant between G-d and Israel into question.

  • 29 - Church and state up to c.300 ce

  • from Part VI - ‘Aliens’ become Citizens: towards Imperial Patronage
  • Edited by Margaret M. Mitchell, University of Chicago, Frances M. Young, University of Birmingham
  • Book:
    The Cambridge History of Christianity
    Published online:
    28 March 2008
    Print publication:
    19 January 2006, pp 524-537

  • Summary

    This chapter focuses on the development of early Christian thinking on the political order. According to a strong and influential research tradition, there were mainly three concepts that were the basis for early Christian thinking as to 'church and state'. All three, it is said, can be traced back to current Hellenistic Jewish attitudes towards the Roman empire. As their main representatives, on the one hand, rank the Jewish philosopher Philo of Alexandria, a great admirer of the Roman empire, and, on the other, the apostle Paul, and his younger Jewish contemporary, Rabbi Hananiah. Paul and Hananiah shared the opinion that the empire is a God-given institution, destined to protect and discipline humanity. The Christian attitudes towards the Roman empire during the first three centuries CE seem to have generally followed what the bipartite Christian Bible recommended. Christians have to intercede for the 'Romans' in order that the horrors preceding the millenarian rule be delayed.

  • 19 - Christian teaching

  • from B - CONTEXT AND INTERPRETATION
  • Edited by Frances Young, University of Birmingham, Lewis Ayres, Emory University, Atlanta, Andrew Louth, University of Durham
  • Assisted by Augustine Casiday, University of Durham
  • Book:
    The Cambridge History of Early Christian Literature
    Published online:
    28 March 2008
    Print publication:
    01 April 2004, pp 222-238

  • Summary

    Christian teaching in the third century displayed a complex integration of spiritual sensibility, textual interpretation, and philosophical reflection. Pedagogical aspirations within the Platonist tradition began with Socrates' sharp denunciation of the role of traditional poetic texts in shaping human character. In the Republic, Plato has Socrates vehemently oppose the poetic narratives that had long been the centrepiece of Greek moral education. Literary and philosophical strands in Greek culture had long been at odds with one another, and early Christian teachers exploited that internal cultural debate by endorsing Greek philosophy's demythologization of poetic, mythical traditions and by identifying parallels between pagan philosophical and Christian theological ideas. The fashioning of Christian identity in the third century did not turn principally on the alliance between Christian theology and Greek philosophy against the mythological texts of Greek religion. Instead, it turned on the displacement of culturally authoritative Greek texts by the Christian Bible.