God Incarnate Research Articles

»Yes, I am a Catholic, the worst kind – a convert«

Abstract The article examines the significance of the Incarnation of Christ for the development of Marshall McLuhan’s media theory. McLuhan’s Catholicism was already a topic of debate in the 1960s and 70s, albeit often in a less than benevolent manner. More recently, however, scholars from the English-speaking world have approached McLuhan’s religious convictions and their possible influence on his media-theoretical considerations in a more nuanced way. Building on this research, the article argues that McLuhan’s understanding of media and their effects, summarized in the famous phrase »The medium is the message«, can hardly be separated from his belief in the Incarnation, which has often been neglected by German scholars. If one takes a closer look at a variety of sources, e. g. letters and essays written from the 1930s onwards, it becomes clear that McLuhan considered human creativity to be the result of the total remaking of human nature by the ›medium of all media‹, i. e. God incarnate, and that it is precisely these christological and anthropological principles that underlie his media theory.

Divine Contradiction: some snippets

Abstract Two doctrines (or axioms) of christian theology sharply distinguish christian monotheism from its traditional monotheistic siblings (viz. jewish and islamic monotheism): the incarnation of God and the triunity of God. Both doctrines, as many have long observed, face a conspicuous so-called logical problem – namely, apparent contradiction. How should the strong appearance of such fundamental contradiction be explained? Beall's answer: the incarnation and trinity appear to be contradictory because God is a contradictory being – a being of whom some contradictions are true. The full truth of God is expressed only via contradiction, which is why the fundamental axioms of christian theology have long appeared to be contradictory. Divine Contradiction presents the target contradictory account of the trinity; its predecessor The Contradictory Christ presents the contradictory account of the incarnation.

Making sense of God incarnate: a neglected biblical resource

The doctrine of the Incarnation raises important questions about the person of Christ and the nature of God. The John 5 discourse where Jesus speaks about what it means to be ‘the Son’ is a neglected source of insight into these questions. The article presents a case for reading this discourse as a statement about the eternal dependence of the Son. This interpretation is backed up by reference to the Synoptic Gospels, the writings of Paul and the work of Augustine. The article does not advocate an Arian ontological subordinationism but a proposal concerning the personhood of the Son. The conclusion sets out some of the gains of this approach.

IDENTIFIKASI AKTIVITAS YOGA PADA MASA BALI KUNO (Kajian Prasasti)

AbstractConsidering the strong concept of the god of kings who believe that a king is the incarnation of god, a king is also obliged to maintain his personal, physical, mental, authority and spiritual qualities, one of which can be achieved through ascetic activities. The type of research used is qualitative research, data collected through observation techniques and literature study, the database used is inscription data. Then data analysis was carried out using symbolic theory and deconstruction, then presented descriptively. The results of the research show that yoga activities are mentioned in inscriptions with the terms tapa, tapa hajj,bangunen partapanan, patapān and katyagan. Based on analysis compared with various literature studies related to yoga, the type of yoga practiced in ancient Bali is thought to lead to Raja Yoga.Keywords: Yoga Activities, Ancient Bali, and Inscription Studies

The Transformation of Radjʿa Doctrine of Shiʿa: A Case Study on the Nusayrīs, the Druzes and the Bābī-Bahāīs

As one of the main tenets of mainstream Shiʿa, the radjʿa doctrine is potentially open to radical interpretations. In the background of this belief, the concept of ghayba (occultation) with the special meaning attributed to it has vital importance. According to the Imāmiyya or Twelve Imams (Ithnā ʿAshʿariyya) Shiʿism, which has survived to date within Shiʿism and constitutes the vast majority of them, the twelfth imam, Muhammad b. al-Hasan went into major occultation in 941. According to this doctrine, it is believed that one day the hidden imam will return and rule over the whole world, which is filled with injustice. In fact, examples of the belief in radjʿa can be traced back to earlier periods. In the early history of Islam, some extreme sects (ghulāt) emerged by claiming the immortality of important figures such as, ʿAlī b. Abī Tālib (d. 40/661) and his son Husayn (d. 61/680). The 10th century also became the scene of such claims among Shiʿa such as the return of the hidden imam, Muhammad b. al-Hasan who is believed to be in occultation and will one day reappear to guide all humanity. This study examines three sub-sects of Shiʿīsm, namely the Nusayrīs, the Druzes and the Bābī-Bahāīs that all interpret the doctrine of radjʿa from a gnostic point of view. The first two emerged in the tenth century simultaneously, while the Bābī-Bahāīs in the nineteenth. It is worth to note here that the concept of bāb has played the mediating role in the approach to the radjʿa doctrine. Ibn al-Nusayr, the founder of the Nusayrī sect, put forward a ground breaking approach to the doctrine by declaring himself as the gateway to the eleventh and twelfth imam. In addition, the belief in the incarnation of God’s soul into the body of ʿAli, and later on its transfer to bodies of the imams until it reached the twelfth imam, spread. The Druzes focused directly on the divinity of al-Hakīm bi-Amrillah rather than on the concept of bāb. The Bābīs and Bahāʾīs, on the other hand, interpreted the doctrine of radjʿa on the basis of the concept of bāb and the claim of messiahship, and a new religion. Especially, the Nusayrīs and the Druzes interpreted radjʿa phenomenon and transformed it into hulūl (incarnation) and tanāsukh (metempsychosis). The Bābī-Bahāī community, however, transformed the doctrine of radjʿa into the doctrine of prophethood by refusing the termination of the prophethood with the prophet Muhammad. Thus, they claim to be a new religion that abolishes the rules of previous religions. The purpose of this study is to analyse the way in which the selected sub-sects of Shiʿa have approached the doctrine of radjʿa and the extent of their interpretation of this phenomenon.

Jesus Christ as The Embodiment of the Wisdom of God: A Theological Commentary on James 3:13-18

From the time of the Reformation until contemporary times, the epistle of James has been considered to have no significant contribution to Christian theology. When compared to Paul's letters, the letter of James is less desirable or even often considered inferior to be involved in theological discourse. In reality, it can be argued that James 3:13-18 provides constructive theological implications when read with a theological interpretation of Scripture approach. This article proposes an assessment with a theological interpretation approach to James 3:13-18 to see the Christological indication that Jesus Christ is the embodiment of God’s wisdom. Without neglecting the importance of the praxis of wisdom, this interpretation theologically testifies that the gentle, from above, pure, reconciling, gracious, obedient, merciful and so on wisdom that James refers to has been realized in and through the person of Jesus Christ. The church as a community of believers who read James 3:13-18 needs to realize its calling to become a community of wise people with the power of the Holy Spirit to imitate the life of Jesus who is the embodiment of God's wisdom.

DIVINE MONARCHY IN THE LATE ERA IN EGYPTIAN CIVILIZATION

The monarchy in ancient Egypt occupied a special place and the king played an important role in ancient Egypt, the king was absolute strength and will and unique in his clothing and badge, which acquired symbolism that reflects the absolute power and the ability to rebirth, the king is the living embodiment of the god Horus on earth. This research is in its general capacity and its association with divinity as the king was a god in every sense of the word, but the power of human beings in their lives was derived from the royal power deified as well as the order of the universe and its stability stems from the authority of the pharaoh, the king was not similar to God, and was not even half of the god, but was a complete god, as the monarchy in ancient Egypt priestly property, Any is a political function mixed and fused to religious and spiritual power, everything related to the king and the monarchy is imprinted with a religious character, even the king's badges and decorations, and the priests were able to dye the Egyptian monarchy with a strong religious dye that ruled the world. The research was divided into an introduction, three axes and a conclusion, the first axis included the ancient Egyptian king and that the ancient Egyptian perception of the king, who is an incarnate god representing the idol "Hour" on earth

Remembering God’s Beloved Son: Jeremiah 38:20 LXX and Mark 1:11

Abstract Markan interpreters have long observed that the words of the voice from heaven at Jesus’s baptism in Mark 1:11, “You are my beloved son, in you I am well pleased,” recall one or more passages from the LXX, most often Ps 2:7 and Isa 42:1. Yet few interpreters note that Mark 1:11 also bears remarkable similarity to another verse—Jer 38:20 LXX (31:20 MT)—in which God calls Israel his “beloved son.” On closer inspection, there are reasons to believe that Mark alludes to this verse as well as to Ps 2:7 and Isa 42:1. In addition to the fact that Israel is the only entity known as God’s “beloved son” in ancient Jewish literature outside the New Testament, Mark’s prologue and Jer 38 are united by a common remembrance of Israel’s exodus and the expectation of a new one. If this reading is correct, then Mark simultaneously identifies Jesus as God’s royal son and the embodiment of God’s original son, Israel, in one breath.

The Human Being in Eastern Church Father’s and Al-Ghazali’s Philosophical Theology

The authors analyze two historical types of philosophical culture—the classical Eastern Patristics and Arab–Muslim medieval thought. They are united by the religious doctrine of man, which allows considering the intercultural and inter-theological nature of these traditions. In more particular terms, the article examines the understanding of the human being of the thinkers of Nicaea and post-Nicaea periods of Eastern patristics—Athanasius of Alexandria and Maximus the Confessor—and Abu Hamid al-Ghazali as the most profound representative of the Sufi philosophical–theological system of the Middle Ages. The authors highlight the philosophical, intercultural, and interreligious significance of the mentioned anthropological concepts. The article focuses on the comparability and consistency of the ideas of the Church Fathers and al-Ghazali. Particular attention is paid to Islam’s theoretical image of man as a caliph—a successor—of the Creator on the Earth. Comparative studies reveal the patristic vision of man, containing in himself the fullness of Divinity and humanity. The main points of the dyophysite Christian understanding of the God Incarnate in contrast to the monophysite currents of Apollinarianism are revealed. The depth of the Christological views of Athanasius of Alexandria and Maximus the Confessor is presented. Al-Ghazali’s doctrine of man is substantiated as a conceptual understanding of man’s place in the system of the world created by God, which is seen as a holistic and systematized doctrine of humanity in Muslim philosophy. Conclusions are made about the comparability and the presence of intersections between Eastern Christian, Byzantine, and Muslim types of thought.

Motif Inkarnasi dalam Soteriologi Yohanes Duns Scotus

John Duns Scotus offered an alternative perspective to respect on the mystery of salvation by examining the motive behind the incarnation. Scotus believed that salvation is Christocentric: Motive wise, God incarnate is not primarily anthropocentric, which focuses on the sinfulness of humankind, as traditionally understood in the Catholic Scholastic Theology and taught by Anselm of Canterbury and Thomas Aquinas, but as a total manifestation of His love. Scotus’ Christocentric approach to salvation is in line with his thought on freedom and charity. Scotus believed that God would still have become incarnate even if man had never sinned in the Þ rst place because by taking the form of man, God embodied His love in a total way to His beloved creations.Scotus’ Christocentric salvation is relational because God is involved with the whole creation in person. Consequently, the Cross is not merely the means of redemption, but as manifestation of God’s inÞ nite loveand His self-giving. Through this essay, the author aims to compare those two approaches and to show the unique character of John Duns Scotus’ soteriology.
 Abstrak
 Yohanes Duns Scotus menawarkan perspektif alternatif untuk merefleksikan misteri keselamatan dengan mengkaji motif di balik inkarnasi. Dalam refleksi tradisional Teologi Skolastik yang dikembangkan Anselmus Canterbury dan Thomas Aquinas, motif inkarnasi dipahami dalam perspektif antroposentris: keberdosaan manusia menjadi alasan inkarnasi. Bagi Scotus, inkarnasi dan keselamatan bersifat Kristosentris: inkarnasi merupakan manifestasi total kasih Allah. Pendekatan Kristosentris Scotus terkait keselamatan sejalan dengangagasannya tentang kebebasan dan kasih. Scotus percaya bahwa Allah.
 Kata kunci: Yohanes Duns Scotus, Anselmus Canterbury, Thomas Aquinas, soteriologi, inkarnasi, cinta kasih, kebebasan.

Addiction, Waste(d) Labor, and the Debate of the Carpenter's Tools

Addiction, Waste(d) Labor, and the <i>Debate of the Carpenter's Tools</i>

På sporet af det hellige

This paper: On The Track of the Sacred - On Mircea Eliade's Hierology, presents the basic theories about the Holy or the Sacred, as developed by the phenomenologist of religion Mircea Eliade (1907-1986). Further the authors briefly discuss (among other things) wether the Holy, in Eliades understanding, has an actual existance or wether it is a product of human, religious creativity, i.e. a psychological phenomenon of some kind. One theme in particular is taken into consideration, namely Eliades notion that states thatthe Holy manifests itself through the profane. According to Eliade, the phenomenon throught which the Holy manifests itself is not Holy. It remains in its essence profane. The incarnation of God in Jesus Christ, as an example, is regarded as a supreme expression of the manifestation of the Holy (God) through the otherwise profane (Jesus/Man). Through an example derived from the vaisnava-tradition of Hinduism, it is shown however, that things or phenomenons in themselves can be Holy. The example here indicate the holyness of Nature in vaisnava heology, through references to Bhagavad-gita and Bhagavad Purana. (Srimad Bhagavatam) (including commentaries by followers of this religion). In these texts it is stated, that God (Krishna) manifests himself in every atom of Creation, that Nature is His body, and that the forces of Nature (the gunas) are within him. Krishna does not merely manifests Himself throught the natura) objects: He is so deeple identified with Nature, that any separate identification of Nature as a category, apart from Krishna is meeningless. Thus the paper indicates a problem in Eliades universally applied hierology, as the Holy invaisnava tradition is identical with the objects in which it manifests. The authors wishes to emphazise that the paper is an introduction or a scetch with no fullscale argumentation.

Social Justice and the Search for the Common Good in Southern Africa

Social injustice and inequality create existential worries and social instability. Public theology, as a method rather than as a discipline, developed as a response to fortify Christian witness in the public arena and to answer to issues such as social injustice. This article builds on this theological method for social engagement and on the inherent social capital that religion holds to produce the common good in a secular environment. As part of reflecting upon the significance of theology in the public sphere, I first will examine the role theology can play to shape our social vision. Secondly, I will examine how the notions of covenant and neighbourliness could be providing a turning point regarding social justice. Thirdly, I address the search for the common good as God's tool to inform alternative and humane associational life. Fourthly, the article will explore theology's role to inform and create a vibrant civic society. The dialogue partners in the article are intentionally chosen to formulate a theological pedagogy distinctive from defensive, and at times violent, postures witnessed in social justice dialogues. I aim to create a space for a more objective examination of habits and practices in search of a fuller description and embodiment of God's Kingdom in Southern Africa. The article explores the following question, how can theology, through pursuing the common good, become a significant social capital generator to influence social justice in Southern Africa?

Рождественский и пасхальный архетипы в рассказе А. Варламова «Звездочка»: к проблеме типологии сюжета и героя

The Easter archetype, with its main idea of the resurrection, focuses on the spiritual reality of the Heavenly World, which requires the transformation of the soul, while the Christmas archetype carries the idea of the incarnation of God, and hence there is a need for this type of literature which refers to earthly change and earthly joy. Varlamov’s short story is distinguished by an appeal to the plot of the prodigal son, according to I. A. Esaulov, that is Easter-oriented at its core, with a three-part composition “creation (prosperity)—fall into sin (temptation/trial) — resurrection”. The Easter archetype is also embodied through the author’s referring to the hagiographic tradition, such as hagiographic topics, motifs of trial and temptation, a smart heart, in the correlation between the main female character and the image of Christ, which is manifested by the meek bearing of reproach. The Christmas archetype is presented through a multi-level star symbol, which becomes a prototype of Paradise and eternal life. The symbolism of the image of the star becomes more complicated, combined with the image of Liza; the girl, like a little star, is able to show the way to God, and this is also reflected in the title of the story.

The Absent Image: Lacunae in Medieval Books

This book professes to be about nothing, but it actually deals with something important, if heretofore widely neglected: the deliberately blank spaces, erasures, and artificially enlarged voids in late medieval European arts, especially illuminated manuscripts. Gertsman asserts, in engaging prose, that these fecund spaces of emptiness were meant to be filled in by a reader's active imagination, informed by contemporary developments in theology, philosophy, and natural sciences. She focuses especially on the medium of parchment and its potential—as skin itself—to connote wounded flesh. The potency of absence in contemporary art is evident to anyone who has seen the 9/11 memorial in New York, but Gertsman shows that the exploration of emptiness usually associated with mid-twentieth-century and later art had ample medieval precedent.Gertsman finds absence pregnant with and productive of meaning. She analyzes the thirteenth-century surge in Creation imagery despite the evident challenge of representing the moment just before God created the world ex nihilo. She zeroes in on Europeans’ fear of the cipher zero and affirms a connection with apophatic theology. She shows how empty images in the fourteenth century prompted meditation and in the fifteenth century could be piously erased. She pokes at accidental and intentional penetrations of parchment. She does almost everything possible with her many nothings, and she argues that medieval readers/ viewers were similarly engaged.One term that surprises by its absence from Gertsman's book is iconoclasm (although iconoclastic does appear twice in the text). Presumably she did not find it a useful term within the chronological and geographic parameters defined in the book. Yet it might have been fruitful to consider this earlier (and also later) arena of absence. In many historical cases images were indeed “broken”—the literal meaning of the Greek term—to the point of elimination, including images of the incarnate God, but in others the traces were still eminently visible. One thinks, for instance, of the members of Theoderic's court in the sixth-century nave mosaic at Sant'Apollinare Nuovo in Ravenna: their bodies have been replaced by fictive curtains, but their hands and forearms still stand out, ghostlike, against the intervening white columns. Their bodily absence makes them more present—a precedent for Gertsman's later manuscript examples (“Erasure only works when something remains”). The case of Hagia Sophia in Constantinople (not quite effaced by Istanbul) is also intriguing. In the apse, the ninth-century mosaic of the Virgin and Child is now veiled from view in the church's recent reincarnation as a mosque. Veiling was a potent means of temporary erasure in both “Eastern” and “Western” medieval arts, a practice not addressed by Gertsman, but it was never part of Islamic practice until now.Gertsman's book fills a lacuna we did not even know we had. Scholars will surely identify more such paradoxical spaces and, like medieval readers before them, will fill them with interpretive brio.

The Image of Hindu Women in Conducting Their Swadharma

Women are creatures that are identical with the symbols of the world, as a balancer for the entire universe, women is discussed from era to era, from the Krtayuga era to the present, much debated era, the Kaliyuga era. Women are still discussed especially with regard to their inner and outer forms. To produce valid and reliable data, this research uses qualitative research methods. To produce logical data, this article performs several stages of data sorting as follows: 1). Data reduction, 2). Data display, 3). Data verification and, 4). Data interpretation from the articles. Related references really support the validity of a scientific work, therefore library techniques are also used through literature exploration on Google Scholar.&#x0D; The unique story of a creature named a woman is still a mystery by the analogy of men. The behavior of women from the incarnation of God who is born from a mother conceives that the woman is indeed a balancer both from bhuana agung and bhuana alit, the role and nature of a woman is very much different from that of men, starting from giving birth to regeneration - men do not can do this - but with the absence of men, women will also not be able to give birth to a baby. Hindu women who play a lot of roles in all their practices and customs, exhaust their minds and energy to live this attachment. Not to mention the modern era that is entangled in the economy and fashion in the social media era. Can Hindu women manage their lives for things like that? To be a career woman or traditional woman are not an easy thing to do, the consequences in living it are always there and the risk in every decision will give birth to pros and cons, and Hindu women, who are discussed in this article, are hoped to persist in every era while maintaining a positive image for Hindu women in carrying out their swadharma (obligation).&#x0D; Keywords: Image of Hindu Women, In Conducting Their Swadharma

The Role and Position of the Orthodox Church in the Current Era

When we consider the role of the church in the modern world, we also need to contemplate the relationship that exists between the church in God's Kingdom. Churches should not be considered as simply being institutions residing in various denominations but should rather be viewed as entities in the service of the Creator. As such they are essentially transcendent over any man-made institution and are inevitably bound to be responsive to the word of God as manifested in Holy Scriptures, Holy Traditions and daily living, and are expected to do His will until God’s Kingdom comes. The church offers us an epiphany the revelation of God incarnate as Jesus Christ – and of the Kingdom of God and it allows us to go back in time to the life of Jesus Christ as the God-man (Theanthropos), who is totally faithful to the Father. Not only does the church look backwards, but it also anticipates futuristic revelation. The manner in which the church and the world are interrelated is ultimately determined by the relationship of each to Gods Kingdom. The Orthodox Church today as always, strongly asserts the truth of freedom in Christ through its evangelisation, mission, theology, devotional and pastoral endeavours. It teaches that it is the one, holy, catholic and apostolic church established by Jesus Christ in His Great Commission, and that all bishops are essentially the successors of Christ's apostles. Thus, the church upholds practices held by the original Christian faith, as they have been passed down to us via Holy Tradition and she has a life-giving role to play in a highly distressed world.

Творчество Ф.М. Достоевского как пролог к рождению русского космизма

The work of F.M. Dostoevsky is considered a kind of ideological and artistic precedence of Russian thought that was formed in Russia in the last quarter of the XIX century and was called “Russian cosmism”. The importance of Dostoevsky's ideas and images in the formation of ontology, anthropology, ethics, historiosophy, eschatology of Russian cosmism is shown. The revolt of Dostoevsky's heroes against the idea of the thermal death of the universe stimulated cosmist philosophers to create the idea of the antientropic essence of human life and work. The writer's idea of Christ as the “ideal of man in the flesh” and his belief in the Incarnation of God are explained on the basis of the idea of moral interpretation of dogma peculiar to the writer and cosmist philosophers. It is shown that Dostoevsky, like Russian cosmists, represents the world and man from the point of view of deontology, in the light of what they should be. He is one of the forerunners of the idea of history as a work of salvation, the development of which was given by N.F. Fedorov and Christian cosmists.

The Incarnation of Christ's Love through the Church

The incarnation of God through Christ is the incarnation of love. As church, we embody Christ, and therefore we embody Christ’s love. As the body of Christ, it is imperative to actively embody the love of Christ for everyone, reconciling differences and fulfilling God’s plan of the wholeness of life designed for everyone through unity, by participating and working together in and with the spirit of Christ’s love beyond the borders of the church. Thus, the knowledge and the experience of Christ’s love should be experienced by creation through working together, for we need to be part of each other, not be apart from each other.

God Becoming Human: Incarnation in the Christian Bible by Reinhard Feldmeier and Hermann Spieckermann

Reviewed by: God Becoming Human: Incarnation in the Christian Bible by Reinhard Feldmeier and Hermann Spieckermann Rebekah Eklund reinhard feldmeier and hermann spieckermann, God Becoming Human: Incarnation in the Christian Bible (trans. Brian McNeil; Waco, TX: Baylor University Press, 2021). Pp. xix + 457. Paper $80. Originally published in German as Menschwerdung (Tübingen: Mohr Siebeck, 2018), God Becoming Human is a companion to the two authors' book Der Gott der Lebendigen: Eine biblische Gotteslehre (Tübingen: Mohr Siebeck, 2011); in English as The God of the Living: A Biblical Theology [Waco, TX: Baylor University Press, 2011]), but it easily stands on its own. It is an exploration of biblical texts through theological lenses, but the two [End Page 498] authors give attention to historical-critical matters along the way, such as the literary history of Genesis and the "History of Religions" approach to the historical Jesus (an approach that the authors concisely refute on pp. 243–46). The makeup of the book signals the respective specialties of its authors in Old Testament (Spieckermann) and New Testament (Feldmeier). Part A covers the "prehistory" of the incarnation in OT texts from the creation narrative through the roles of various mediators ("messengers," kings, priests, prophets, and God's "anointed ones"). One helpful section on "the end of the mediators" takes up the question of why the role of the mediator is discredited and cast aside in Deutero-Isaiah. Another section provides a useful summary on "God's anointed ones" in postexilic literature. The final chapter of part A is an interesting exploration of the Servant figure and the suffering righteous one, but the chapter reorients toward finding traces of resurrection rather than incarnation; it concludes, somewhat surprisingly, with a brief section on John the Baptist. Part B begins with a section on the Jesus of memory and the Christ of faith, with a presumption of essential continuity between the two (readers interested in the recent application of memory studies to the Gospels will not find that theme here). This section initially continues the emphasis on the resurrection but quickly shifts to the origins of claims about Jesus's preexistence and incarnation. Conceptions of incarnation are explored in the Pauline letters, the Synoptic Gospels, the Johannine tradition, and the later NT (with sections on Acts, Colossians and Ephesians, Hebrews, 1 Peter, and Revelation). This summary demonstrates how much territory this book covers; for example, it offers a terse summary of Paul's christology in just under twenty pages. The book aims at an overview of the witness of the whole of Scripture and is not a detailed study of any individual book. The driving force of the book is not the incarnation per se but God's loving desire, often expressed through human mediators, to be in relationship with the creatures made in God's image. To that end, part A often summarizes narratives and themes in the OT, but always with an eye to how they contribute to the tension between God and God's willful creatures. This theme is not quite as prominent in part B, which reads more like christology, but it still supplies the underlying logic. For scholars who are interested in the interaction between Christian theology and Christian Scripture, this is a model example of how to put the two into conversation with each other. As a book interested in the interplay of OT and NT, and in the essential reliability of Scripture's witness to Jesus as the incarnation of God, it could fruitfully be read alongside Richard B. Hays's Echoes of Scripture in the Gospels (Waco, TX: Baylor University Press, 2016), which was published two years before the German edition of this volume but is not listed in the bibliography. Larry Hurtado (whose 2003 book Lord Jesus Christ: Devotion to Jesus in Earliest Christianity [Grand Rapids: Eerdmans, 2003] does appear in the bibliography) is another apt conversation partner. While the book is generally well integrated, inclusion of the discussion of the title "son of man" or "Son of Man" in relation to Ezekiel, Daniel, and the Synoptic Gospels seems a bit disconnected. Oddly, Hebrew words are transliterated while Greek terms are not; English translations are typically...