Disability-Perspektiven in den Bibelwissenschaften

This guide accompanies the following article(s): Mark Sneed, Social Scientific Approach to the Hebrew Bible, Religion Compass 2/3 (2008) pp. 287–300, 10.1111/j.1749‐8171.2008.00072.x Author’s Introduction The social science approach to the Hebrew Bible has steadily gained in popularity in recent years. It is heir to the older and formerly dominant historical critical approach to the Bible but focuses on society as whole instead of just kings, high priests, and the elite. And it goes beyond the also popular social history approach by incorporating social theory into its interpretation of texts and Israelite society. It transforms the two dimensional portrayal of biblical characters in Scripture into three dimensional flesh and blood figures whose lives are motivated and shaped by larger societal forces. The social science approach also aids in foregrounding the ‘Otherness’ of the biblical text, demonstrating how the biblical text reflects a culture that is unfamiliar to our modern Western world. It also serves as a check against the currently popular literary critical approach to the Bible that has a tendency to blunt that strangeness of the ancient text and read modern cultural assumptions and notions back into the same text. But the social science approach has also become more postmodern, and its adherents are not naïve about how their own social locations influence the way they interpret Scripture and the choices they make regarding what models they apply to the biblical text. Biblical sociologists have also become more skeptical about the reliability of ancient texts for reconstructing socio‐historical reality because of their inherently biased character and have proposed ways to separate the wheat from the chaff. And finally, the social science approach has become more self‐conscious of the speculative nature of applying theoretical models to ancient texts and the danger of making the text fit the model. However, in spite of this, biblical sociologists believe it is worth the risk and that their approach makes an important contribution to biblical criticism and that it makes biblical studies exciting and relevant. Online Materials 1. http://www.kchanson.com/ A fascinating site from a New Testament sociologist. It contains tremendous amounts of information including archaeological photos, bibliographies (e.g. ‘The Old Testament: Social Sciences &amp; Social Description’), and numerous links to other related sites like Ancient World on the Web (with over 250 www‐sites) and to electronic journals. 2. http://virtualreligion.net/vri/ Its Biblical Studies: Social World of the Bible provides links to electronic journals and other related sites, some with photos. 3. http://sites.google.com/site/biblicalstudiesresources/ This site has a Hebrew Bible Resources category that includes electronic journals and the homepages of three Hebrew Bible sociologists: Don Benjamin, David J. A. Clines, and Philip Davies, with some of their articles. 4. http://courses.missouristate.edu/VictorMatthews/ Homepage of a preeminent Hebrew Bible anthropologist and Ancient Near Eastern expert that contains bibliographies and numerous links to other related sites and to electronic journals. 5. http://www.socioweb.com/ The Socio Web has links to great sites that often have articles on various sociological topics and social theorists. 6. http://www.trinity.edu/mkearl/index.html A Sociological Tour Through Cyberspace is an amazing site that is colourful and filled with articles about and guides to various aspects of sociology and links to numerous related sites. 7. http://socserv2.mcmaster.ca/w3virtsoclib/index.html WWW Virtual Library: Sociology: Theories has wonderful articles on the primary theorists in sociology and related resources. 8. http://www.denverseminary.edu/dj/articles2005/0100/0101.php#trans The Denver Journal has various related resources, and its Annotated Old Testament Bibliography: Sociological and Anthropological Studies is helpful. Annotated Reading List 1. Weber, Max. Ancient Judaism. Translated by Hans H. Gerth and Don Martindale. New York: Free, 1952 So fortuitous for biblical sociologists, one of the fathers of sociology theorizes on the development of the Israelite religion from a comparative religion standpoint; a classic. It is not the easiest read, so it should be reserved for graduate students. 2. Gottwald, Norman K. The Tribes of Yahweh: A Sociology of the Religion of Liberated Israel, 1250–1050 bce. Paperback ed. The Biblical Seminar. Sheffield: Sheffield Academic Press, 1999 The father of modern Hebrew Bible sociology draws on Durkheim, Weber, and especially Marx to trace the development of the early Israelite faith that sprang from a confederation of recently liberated peasants; another classic. Compare the following reviews: Bernhard W. Anderson ( Theology Today 38 [1981]: 107–8 – mainly critical); Robert R. Wilson ( Interpretation 38 [1982]: 71–4 – generally positive); Carol Meyers ( Catholic Biblical Quarterly 43 [1981]: 104–9 – somewhat positive). 3. Gottwald, Norman K. The Hebrew Bible: A Brief Socio‐Literary Introduction. Minneapolis: Fortress, 2009 This abridged version of the 1985 classic introduces the student broadly to biblical sociology and then applies it book by book to the Hebrew Bible. Compare the following reviews of the unabridged version: J. J. M. Roberts ( Theology Today 43 [1987]: 580–1 – generally negative); Robert Gnuse ( Currents in Theology and Mission 13 [1986]: 174–5 – generally positive). </jats:

William Dever is one of the premier American archaeologists of his generation, and in the case of his impact on biblical studies, he has sought to clarify the relationship between these two disciplines. Publishing scholarly articles, popular articles, and contributions to larger works, his more prominent footprints upon the landscape of biblical studies appear in a series of monographs published by Eerdmans between 2001 and 2012 (What Did the Biblical Writers Know and When Did They Know It; Who Were the Early Israelites and Where Did They Come From?; Did God Have a Wife?; The Lives of Ordinary People in Ancient Israel). In every case, Dever candidly discusses the archaeological data and, at times, forces evangelicals to have the awkward, but necessary, conversation about how reconsiderations of historical and cultural assumptions may be warranted. His work recently has culminated in Behind the Texts: An Archaeological Portrait of Ancient Israel and Judah (SBL, 2017). The volume reviewed here represents an attempt to provide a more accessible discussion of all the material covered in Behind the Texts (p. vii). In this work, complex discussions are simplified, which is understandable. However, it creates an impression that things are more simplistic than what they actually are. Nevertheless, Has Archaeology Buried the Bible is extremely useful, particularly for anyone who wants to have an up-to-date rubric for framing popular conceptions, a foundation for technical discussions about how archaeology relates to biblical studies, and/or just to have insight into the gist of Dever’s positions.This work is modest in its scope. There are only seven, relatively short, chapters in addition to a conclusion. Yet the topics addressed—the Patriarchal period, the exodus, the conquest, the settlement, the monarchy, and the nature of Israelite religion—ensure that the work is engaging from start to finish. For instance, chapter one sets up the subsequent chapters in a very surprising way. Summarizing the methodological developments of archaeology in Syria-Palestine with a particular focus on how it has been understood to interact with biblical studies, Dever eventually discusses the infamous Minimalist versus Maximalist debates. This then catapults him into the assertion that archaeology is the key to responsibly navigating the gauntlet constructed by these two radical positions. For Dever, archaeology must be the “primary source” in reconstructing the historical and cultural issues relevant to illuminating the biblical message. Why? Because Dever believes that archaeology alone can offer unbiased, varied, and dynamic data contemporary to the events recounted (p. 6).These considerations ultimately lead Dever into a hermeneutical corner in which most historians do not congregate. According to Dever, because the biblical text exists somewhere between completely historically accurate and fabricated, one will eventually “fall back on another traditional way of reading and comprehending Scripture, namely as allegory” (p. 7). Thus, one seeks to transcend “simplistic interpretations in order to reach a higher, and hence more authentic, Truth” (p. 7). In other words, Dever argues that while archaeology has not buried the Bible, it has shown its enduring value to be linked with a heremeneutic that is traditionally understood as ahistorical. Of course, Dever is aware of the inevitable problem. What constrains these allegorical interpretations? Archaeology. The results of archaeology, at least in part, constrain the extent of the allegory.Essentially, the rest of the book provides examples for how archaeological data can push one to see the deeper, more enduring, message of the Bible. For example, when it comes to the Patriarchs, the exodus, and the conquest, the enduring value exists with the national myths they create, which speak to Yahweh’s ability in guiding his people to their “promised land.” The settlement becomes a commentary on what can potentially hold a community together or rip it apart. However, all this raises a question: Did any of it happen? If these early historical accounts are better understood for what they symbolize, then is the historical value of the Bible diminished, or even suffocated? Dever answers somewhat positively, admitting that there are “genuine historical details that emerge” in various places (p. 50). Yet Dever makes it clear that the archaeological data forces a rather nuanced answer to questions of historicity.Dever’s tone changes in chapters five through seven, and the reason is almost certainly linked to the dynamics of the archaeological data. Because the data germane to the monarchal era (both unified and divided) and the nature of Israelite religion is less elusive and ambiguous, Dever’s conversations are more natural and insightful. By noting important data points and bringing them into direct contact with the biblical text, he begins to pull the curtain back on what a convergence between archaeology and biblical studies looks like. But perhaps most importantly, the importance of understanding the dynamics of history writing comes into view. When the convergences between the archaeological data and the text are allowed to play out naturally, the reader must inevitably ponder why the biblical writer chose to say what they did in the manner that they did. For example, if the religious tendencies among the Judean and Israelite populaces were closer to what the prophets criticized than what they advocated, then what does this say about the intentions of the writer? If the Omrides were such a positive socioeconomic and political force in the region, what does this say about the conventions of ancient history writing and the message that is derived from them? These questions, as well as others, strike at the heart of what it means to write history in the ancient world.Nevertheless, despite the welcome trajectory established by Dever’s discussions of the convergences between archaeology and the biblical text, his conclusions at times are frustratingly ordinary. In considering Tel Dan converging with 2 Kgs 9–10, Dever merely states about the historical question of who killed the Omride Dynasty, “Here we have a conflict that we cannot resolve. Both accounts seem believable and in the nature of the case archaeology can’t decide” (p. 107). Then, with respect to who sacked Samaria (Shalmaneser IV or Sargon II), “As it turns out, both versions are correct” (p. 108). In both cases, if Dever would step back from his devotion to archaeology as the primary voice and instead adopt a more mutually beneficial posture between archaeology and the Bible, the historiographic beauty of the text would be appreciated all the more. The reality is that both Tel Dan and 2 Kgs 9–10 are necessary, for only through a consultation of both witnesses can the multiple machinations that brought down the Omrides come into view. Only through both the Assyrian and biblical records can one observe the conventions of ancient Near Eastern historiography, which often exploit traditional motifs, forms, and even establish uniformity between reigns by echoing the feats of their predecessors.The reality is that the relationship between archaeology and the OT is incredibly nuanced. No cookie-cutter model will suffice, and virtually no “either/or” scenario that pits the Bible against archaeology will be able to explain the truth of the matter. Indeed, if anyone is familiar with Dever’s scholarship they realize that he understands this. However, his rhetoric in this work cuts against him. This is most clear in his conversations about the conquest and settlement periods. According to Dever, “The biblical writers and editors gave us two, diametrically opposed accounts of their origins . . . the account of Judges as ‘the ring of truth’ about it and may be earlier. . . . In contrast, Joshua is almost certainly a work of fiction, celebrating in an exaggerated fashion the exploits of a legendary military figure” (p. 139). There is no denying that Joshua and Judges speak to the same period of Israel’s history and that Joshua’s account schematically progresses in accordance with known literary conventions (namely, as conquest literature; cf. K. Lawson Younger Jr., Ancient Conquest Accounts, LHBOTS [Sheffield Academic, 2009]). But Dever’s conversation frustrates in a few ways. First, his conversation implies that a preference for Judges is linked to its witness to the “facts on the ground.” Second, his conversation doesn’t speak to how narrative poetics complement a concern for accuracy amid the endeavor of writing of history. Historiography does not stake its claim on a robotic presentation of the “facts on the ground.” Rather, historiography presents those facts in the context of communicating a point. Therefore, both Judges and Joshua have something to say for reconstructing the period of the Israelite settlement. The scholar, therefore, must engage the text critically, with a full awareness of the genre and its canons. The dynamics of genre, which Dever maintains is the key to unlocking the enduring value of the text, do not seem to be fully appreciated in places.Nevertheless, Dever remains an influential voice in the conversation of how archaeology converges with the biblical text. Evangelicals should continue to listen to him as he is bold, firm, and blunt from time to time. Most importantly, he wields the archaeological data well. However, we must also be willing to challenge any position that archaeology must be “primary.” Rather, a more fruitful way forward is to realize that the relationship between archaeology and the Bible is more mutual. Namely, the convergences don’t have to be dictated or controlled by an archaeological perspective. Rather, the dynamics should be more balanced and proceed from a respect for the conclusions of both disciplines, which is something that I have tried to argue (Pondering the Spade [Wipf &amp; Stock, 2019]).For those who cannot accept that nuance is necessary in conversations about historical sources, particularly with respect to the biblical source, this book will likely be frustrating. For those who deemphasize the issues of ancient history and culture in their interpretive endeavors, the importance of this book will likely not register. But for those who specialize in the issues of ancient history, culture, the historical books, or anything related, this work is important. I suspect that Dever’s shadow will continue to affect the contours of biblical scholarship well into the next generation as it continues to learn that archaeology has not buried the Bible but rather brings the intricacies of its message into sharper view.

Jonah and the Human Condition: Life and Death in Yahweh’s World

This study examines euthanasia from the perspective of the Christian faith in response to the growing global discourse concerning the right to a dignified death, terminal suffering, and patient autonomy. The central question concerns how the Christian faith understands the dignity of human life, suffering, love, and the sovereignty of God in determining the beginning and the end of life. The research employs a normative descriptive theological approach through analysis of biblical texts, magisterial documents (such as Evangelium Vitae), church tradition, and contemporary medical bioethics literature. Theological hermeneutics and ethical reflection are utilized to formulate Christian moral principles regarding the practice of euthanasia. The findings indicate that the Christian faith rejects both active and passive euthanasia on the grounds that life is a gift from God, human beings are created in the image of God, and suffering may hold redemptive value in light of the cross of Christ. However, the study also emphasizes the necessity of an empathetic pastoral approach, the provision of palliative care, and respect for the dignity of patients in terminal conditions. The study concludes that a dialogue between theology and bioethics is necessary so that the church may provide a moral, humane, and relevant response to the issue of euthanasia within the context of contemporary medical practice. This study enriches Christian ethical discourse by offering a theological and pastoral framework for understanding euthanasia comprehensively within the context of modern bioethics.

The article presents an analysis of P.P. Serkov’s monograph “Legal Relations. Theory and Practice of Legal Regulation of Economics” from the perspective of an interdisciplinary dialogue between law and religion. The article demonstrates the organic relationship between legal norms and moral consciousness, showing that conscience is not an external but an internal basis of the legal order. Through the analysis of biblical texts and patristic tradition, the concept of natural law as an expression of the eternal Divine Law is examined. The article reveals the mechanism of transformation of conscience into law in the context of economic turnover, where honesty and justice become the foundation of trust. Special attention is paid to the role of collective legal consciousness and sobornost (conciliarity) in creating a favorable environment for the development of individual legal consciousness. The author argues that law without connection to conscience becomes a mechanistic instrument of control, while law supported by conscience becomes a language of justice and freedom. The study emphasizes the dual function of law – protective and creative – and the necessity of its combination with spiritual law for full development.

The Millennium or Millennium in a Biblical perspective is the period of Christ's reign on earth referred to in the book of Revelation. This article will discuss in depth the Biblical view of the Millennial Kingdom, including theological interpretation, implications for Christians, and relevance in the context of eschatology. Through analysis of Biblical texts, especially the book of Revelation, this article seeks to provide a comprehensive understanding of this concept.

The reign of Ahab and his wife Jezebel was a time of spiritual crisis in Israel. Ahab did what was evil in God's eyes more than all those who preceded him (1Kgs. 16:30), he worshipped Baal and the gods that caused God's heartache and Elijah, the prophet sent by God in response to Ahab and Jezebel's deeds. Elijah opposed the worship of Baal. Elijah's integrity was seen in the great mission he carried out he followed what God commanded him but God's care for him did not escape God to provide what he needed and to do that God commanded him to bring food to Elijah in his hiding place. The research method used is the analysis of biblical texts, with a descriptive approach of analysis and literature review Descriptive analysis researchers use to describe God's providence to the prophet Elijah during the drought in Israel. Today, man as God's creation often doubts God's providence and is even able to do bad things before Him to fulfill his desires. Through Elijah it can be seen that if we believe and follow what he commands, God will take care of his created life and provide for his needs

The last years have seen a rediscovery of Baruch Spinoza as a religious thinker. André Flimm examines the relationship between Spinozas philosophical notion of God and his analysis of biblical texts and demonstrates that imagination plays a crucial role in Spinozas religious thought.

This research examines church music in the formation of early childhood character from a biblical perspective. Through literature studies and analysis of biblical texts, it was found that church music is effective in instilling Christian values ​​such as love, patience, and obedience. Church music also helps children understand the concept of faith and biblical teachings in a way that is easy to remember. This study concludes that church music has the potential to support the development of children's character according to biblical teachings, so that parents and Christian educators are encouraged to integrate it into children's education from an early age.

This article examines the interpretation of human exceptionalism from a Christian perspective and critically approaches this concept. This article examines the Christian view of the relationship between humans and animals in the context of God's creation and considers how this view influences our understanding of human exceptionalism. Through analysis of biblical texts and Christian theological perspectives, this article explores the idea that humans were created by God as special creatures who were given the responsibility to care for the universe and live a right relationship with the Creator. However, in exploring this concept, this article also considers critical perspectives on the concept of human exceptionalism, including how this concept is understood in the context of evolution and modern scientific research. In addition, this article discusses the ethical implications of the concept of human exceptionalism, such as human responsibility towards environmental protection and animal welfare. This article uses a critical approach to explore the complexity of the Christian view of human exceptionalism and how this view can contribute to a deeper understanding of the relationships between humans, animals, and their Creator.

About the Contribution of Modern Theories to Myth Research in Jewish Studies

The article delineates the significance of acknowledging God within the context of the Christian faith, focusing on the concept of the Incomprehensibility of God. The theological dualism approach to comprehending God - based on theory and actualization - highlights the challenges in understanding His essence. This research aims to explore this concept from the perspective of the Christian faith, particularly the recognition of God through Jesus Christ. Utilizing a qualitative method, an analysis of biblical texts and relevant theological literature reveals that while God is not entirely comprehensible, His revelations provide pertinent knowledge. The research findings affirm that the concept of the Incomprehensibility of God restricts human comprehension of God; however, recognition through Jesus Christ serves as the key to a deeper understanding. The recognition of God through Jesus Christ necessitates faith and an intimate relationship with Him.Kata Kunci: Pengenalan Allah, Dualisme Teologis, Incomprehensibility of God, Wahyu Khusus, Pemahaman Manusia Tentang Allah

The implementation of the eighth-grade Christian Religious Education teaching module on the topic "Love as the Foundation of a Believer's Life" was carried out as an effort to provide an active, reflective, and contextual learning process in accordance with the principles of the Independent Curriculum. Learning is designed through an interactive approach with discussion activities, analysis of biblical texts, case studies, problem-solving, and personal reflection that provide opportunities for students to construct understanding independently. Through these activities, students are guided to understand the concept of agape love as sincere love, giving without expecting anything in return, and is manifested in concrete actions towards others. The implementation results show that this teaching module is able to improve students' conceptual understanding of the meaning of love from a biblical perspective and its relevance in modern life. Students appear to be increasingly confident in expressing opinions, are able to work together in groups, and are actively involved in learning activities. In addition, the emergence of attitudes of empathy, tolerance, and habits of helping each other are indicators that the value of love is not only understood cognitively, but also internalized in behavior. This teaching module also contributes to improving students' critical thinking skills and spirituality through reflection activities that invite them to evaluate acts of love in daily life at school, family, and society.

The article explores the humanity of Jesus from a theological and sociological perspective. The author challenges traditional positions that exalt the divinity of Jesus to the detriment of his humanity, and argues that his message is deeply linked to social commitment. Through the analysis of biblical texts and philosophical reflections, Jesus is presented as a revolutionary who reveals divinity through his humanity, highlighting the importance of social justice and the transformation of the material world.

The present paper presents an investigation and interpretation of the biblical narrative of one of Jesus’ healings, in Luke 13.10-17. It elaborates some theoretical references for the analysis of biblical texts that deal with disease and therapeutic processes. In this specific case, it examines the conditions of a bent woman who is presented in the context of a sabbath in the synagogue, where she enters a process of healing relationship with Jesus. The result of the healing, as in other narratives of this literary genre, is the praise of God by the woman, who has now her face lifted, and her body erected, and the reaction of those who see and hear what was narrated.