Passion Narrative Research Articles

Judas’ Proskynesis

The present article starts from an observation that Mark and Matthew use two different, though cognate words for Judas’ kiss (philein and kataphilein). Kataphilein is omitted from Luke’s passion narrative, while Judas’ kiss as such is absent from John. A closer look is offered at the verb kataphilein in Classical contexts, where it may be synonymous with proskynein (‘to perform a ritual prostration’). It is suggested that what Judas actually performed at Gethsemane was technically proskynesis. Judas’ gesture, perhaps imitated by some of his armed accomplices, was rendered as an unwilling act of reverence to Jesus by some of Judas’ companions in John. It is further argued that the Gethsemane proskynesis was orchestrated in collusion with the temple elites that needed firm evidence of Jesus’ revolutionary activity to obtain the Roman governor’s consent to put Jesus to death (they previously had tried to entrap him in the taxation discourse). As a Roman military unit was present at the arrest of Jesus, Pilate had now several Roman witnesses of the royal style of Jesus, and was forced to act together with the temple elite. This reconstruction speaks for complementarity of the passion narratives in spite of differing highlights of the four evangelists.

The Politics of Ear Mutilation: Cropping an Enslaved Person in the Gospel Passion Narratives

This article challenges a slaveholder perspective of the treatment of the high priest’s enslaved agent in the canonical gospels. It seeks to demonstrate how ancient traditions and practices of ear cropping and facial mutilation, especially of enslaved folks, give insight into the significance of the enslaved agent’s treatment in the gospels. Far from being a mere plot device, the enslaved person who is maimed is a site of political knowledge that has simultaneous implications for our understanding of the enslaved agent themselves, the mutilating disciple, and Jesus. While the vast majority of interpreters of the passage view the maiming of Malchus’s ear as unimportant, a close analysis of contexts where ears are mutilated, maimed, and cropped provides a useful framework for rereading the episode in each of the gospels. After analyzing the contexts of ear cropping, from ancient Southwest Asia to second-century literature, I re-read each version of the episode from a narrative-critical point of view. In light of ancient accounts of cropping and mutilation, I find that the mutilating disciple’s behavior in the gospels was not heroic, that the enslaved person retains no agency, and that Jesus is complicit in the disciple’s actions against the high-priest’s agent.

The Souring of the Ways: Anti-Jewish Readings of Psalm 69 and the Wine Offerings to Jesus

Abstract This essay traces one particular way that the passion tradition of mixed/sour wine offered to Jesus developed in extracanonical gospels, broader New Testament Apocrypha, Tatian’s Diatessaron, and other early Christian writings. Notably, the divergent details of these offerings in the passion narratives of the four canonical gospels were often simplified out of a growing awareness of an allusion to Ps 69:22 (68:22 LXX) with its reference to gall and sour wine. The early Christian tradition comes to be stabilized as a single offering of sour wine and gall, even though that pairing does not appear in the canonical gospels. Further evidence that early Christians used Ps 69 to simplify the various traditions is seen from the way they also drew upon the imprecations from the broader context of the psalm for polemical leverage against the Jews. This hermeneutical and apologetic trajectory developed despite the fact that (a) the gospels show varying degrees of awareness of the psalm in their respective passion accounts, and (b) the gospels do not indict anyone making the offer, except for Luke (implicitly), when the Roman soldiers do so mockingly.

From Adversaries to Allies: Source Criticism and the Antipas–Pilate Relationship in Luke 23:12

Abstract: The focus of the present contribution is twofold: first, to offer a source-critical analysis of the alleged relationship between Herod Antipas and Pilate in Luke 23:12; and, second, to subsequently reinterpret the role of their reconciliation within the Lucan passion narrative (v. 12a). To extend Steven Mason's compelling argument of Luke's likely dependence on Josephus, I argue that the feud between the two authorities in v. 12b may have been inspired by or inferred from Luke's engagement with Antiquities 18 and Jewish War 2. I also maintain that, while Antipas and Pilate's reconciliation (and Antipas's involvement in the passion altogether) is probably a Lucan composition without a historical nucleus, their unexpected reconciliation in v. 12a importantly underscores one of the central tenets of the Lucan passion narrative. As Luke subtly urges for his audience, it is precisely the two authorities who were hostile to one another (and who had every reason to convict Jesus if he had proven to be insurgent) who find commonality in that which Jesus's own contemporaries and religious leaders fail to see: his innocence.

An Extended Inverted Allusion to Psalm 22 in Mark 15: Reading Reversal in the Markan Passion

AbstractThe Markan Passion narrative alludes to Ps 22 (LXX Ps 21) in reverse, culminating with Jesus’ cry: ‘My God, my God, why have you forsaken me?’ (Mark 15.34; cf. Ps 22.1). I argue that this ‘extended inverted allusion’ was an admired literary technique. Through select examples of this technique in the writings of the Hebrew Bible and Greco-Roman literature, I demonstrate its various functions—it can be employed to reverse meaning, to dissociate causation or to create new narrative trajectories. Reading Mark 15 in light of the literary functions of inverted allusion reveals new interpretive possibilities. In the Septuagint, Psalm 21 suggests that the psalmist's suffering was merited because of transgressions, but the inverted allusions to this Psalm in Mark 15 reinforce that Jesus’ suffering is unmerited (cf. Mark 15.10, 14) by decoupling the suffering from the transgressions. Additionally, in LXX Ps 21, the psalmist moves from forsakenness on account of transgressions toward divine deliverance. By alluding to this Psalm in reverse, Jesus travels the psalmist's journey in reverse. Rather than move from forsakenness toward divine deliverance, Mark's Jesus moves toward forsakenness, precisely to bring about divine deliverance.

Transmedial Analysis of the Passion Narrative in the Scripture and the Movie the Passion of the Christ

Transmedia storytelling is the art of narrating stories using various media, with each medium adding something distinct to the narrative universe. This narrative universe may be accomplished with any media, including radio, TV, movies, video games, internet video, and web applications. The paper aims to demonstrate how different media platforms may convey one or more events over various channels to create a coherent whole. The article aims to comprehend the intricacies of translating written information into a visual medium using a cinematic approach. This study examines a trans-medial examination of two distinct transmedia storytelling approaches: the conventional methods of conveying the gospels in the Bible and the translation of the Gospels in the Scripture into a film. The two sources that were taken into consideration are the Four Gospels in the Holy Bible, which describes the final hours of Jesus’ life on Earth, and Mel Gibson’s film adaptation of those Gospels in the Scripture, The Passion of the Christ, which shows the events surrounding Christ’s conception, life, teachings, healings, temptation, and the crucifixion of Jesus Christ. Gibson opted for the transmedia medium of a movie to raise global awareness of Jesus’ sufferings in his last hours on Earth. This essay traces Gibson’s creative liberty by comparing his portrayal of The Passion of the Christ to the Biblical account of Jesus’ suffering in his final hours.

An interview with Dr Christine Ballengee-Morris

This interview transcription with Dr Christine Ballengee-Morris explores her journey in art education, beginning with her childhood experiences and leading to her distinguished career as an educator, mentor and advocate for integrated curriculum. The conversation touches on her early exposure to art through family traditions, her pivotal decision to transition from accounting to art education, and the influential figures and experiences that shaped her educational philosophy. Dr Ballengee-Morris reflects on her commitment to collaboration, storytelling and Indigenous ways of knowing, emphasizing the importance of relationships in the educational process. The interview also delves into her legacy, the meaningful mentorships she has experienced, and her encounters with Paulo Freire, providing insights into her teaching philosophy influenced by liberation pedagogy. The interview captures a narrative of passion, resilience and a commitment to transformative education.

Temporal dimensions of the passion narrative in «via crucis» by Franz List and Stefano Vagnini

Relevance of the study. Postmodern genre pluralism, including in sacred musical creativity, has increased the interest of scientists in church genres that have recently been on the margins of musicological science, namely those that were not based on canonical texts, but relied on the paraliturgical tradition. Among them, let us pay attention to the rite of the Way of the Cross (via crucis), which for a long time was in the shadow of canonical genres, but in the period of modernism and especially in postmodern times, due to mobility, it turned out to be relevant for the creative searches of contemporary masters. The first artistic example—«Via crucis» by F. Liszt, created at the end of the 19th century, laid the foundation for the genre of the Way of the Cross, and therefore deserves the primary attention of scientists. No less important are works that not only continue the genre tradition, but also rely on the Lisztian model invariant. In this context, the iconic composition is «Via crucis» by S. Vagnini, written at the turn of the millennium. Both works are connected not only by belonging to the genre invariant, but also by the originality of approaches to the passion narrative underlying the rite, so this aspect is central in the comparative analysis of these compositions that are significant for European religious music.
 The purpose of the article is to reveal the temporal aspect of the deployment of the passion narrative in the compositions «Via crucis» by F. Liszt and S. Vagnini and to elucidate the artistic and dogmatic-theological potential of temporal shifts in the passion narrative.
 The methodological basis of the article are the historical, cultural and comparative methods, which made it possible to single out the Way of the Cross from other passion genres and to carry out its typology. Musical-liturgical and theological-hermeneutic analysis made it possible to identify the features of the embodiment of the passion narrative in the works of «Via crucis» by F. Liszt and S. Vagnini, to prove that temporality as a category outlining the linearity or non-linearity of the storyline deployment can become a factor in the formation of new meanings—artistic and theologicaldogmatic.
 The results and conclusions. A typology of the musical-liturgical genre of the Way of the Cross has been created: a genre invariant (a work of cantata-oratorio type with a developed instrumental and minimized verbal component) and two variants —instrumental and cantata-oratorio with a sprawling and detailed storyline —has been identified. The genre invariant, represented by the work «Via crucis» by F. Liszt (1879) and the modular oratorio of the same name by S. Vagnini (1997), turned out to be the most mobile and open to experiments. Both works are notable for the temporal decision in the unfolding of the passionate narration, which is unconventional for sacred music. F. Liszt violates the linearity of the passionate narrative, based on fourteen episodes of the rite of the Way of the Cross, choosing for a number of parts of his «Via crucis» verbal texts that are temporally inconsistent with the content of the events described. Of particular importance in the composer’s work is the medieval sequence Stabat mater, which serves as a marker of the presence of the Mother of God in the storyline of the Way of the Cross. In «Via crucis» by S. Vagnini, who in his composition focused on Liszt’s work, temporal non-linearity becomes the basis of a parallel storyline of the Mother of God. Temporal shifts and double (parallel) narrativity in the works of F. Liszt and S. Vagnini become a form of conveying theological truths, namely, in a special and visual way they emphasize the role of the Mother of God in the Salvation history.

Against Kerygma: Blumenberg's Critique of Rudolf Bultmann's Theology

abstract: In St. Matthew Passion (1988) Hans Blumenberg singles out the theologian Rudolf Bultmann for harsh criticism. The polemic focusses on his reading of the passion narrative in the Gospel of Matthew. After presenting Bultmann's theological position, the present essay examines the evolution of Blumenberg's critique of Bultmann's theology. While the early criticism focuses on theological issues, in The Legitimacy of the Modern Age (1966) Blumenberg stresses the philosophical-historical aspect, while Work on Myth (1979) foregrounds the question of myth. In St. Matthew Passion theological problems move to the center again, turning Bultmann into the prime example of harmful theology.

Figuring One’s Calling: A Lukan Passion Theology of Vocation in Dialogue with Karl Barth

Abstract This article contends that a figural reading of Luke’s passion narrative, influenced by Barth’s account of vocation, offers a heuristic for discerning contemporary callings. The first part of this study examines Barth’s theology of vocation. For Barth, one’s vocation is a dialectic of the concrete circumstances of the disciple and the dynamic, event-like nature of the call itself. Together, a disciple’s vocation is primarily a form of witness to the Christ who calls. The article then deploys Barth’s account of vocation to inform a figural reading of Luke’s passion narrative. This reading generates a renewed perception of prevailing vocational forms in the present.

The Story of Jesus: A Mosaic by Roy A. Harrisville

Reviewed by: The Story of Jesus: A Mosaic by Roy A. Harrisville Troy M. Troftgruben The Story of Jesus: A Mosaic. By Roy A. Harrisville. Foreword by Mark C. Mattes. Eugene, Oregon: Resource, 2020. xx + 229 pp. To Lutheran scholars, Roy A. Harrisville needs no introduction. Professor Emeritus at Luther Seminary and author of many books, Harrisville's scholarly career has been devoted not only to New Testament interpretation in general, but also to the significance of Jesus more specifically. He has particularly reflected on the advantages and limitations of scientific methods such as the historical-critical method for arriving at clearer understandings of Jesus of Nazareth. He culminates a lifetime of work in a concise portrait of Jesus—a "mosaic"—in a book that is at once biographical, theological, confessional, and poetic. Harrisville writes this book because "despite the decline … of mainline Christian denominations, the fascination with Jesus of Nazareth is still existent, particularly among the youth" (xvii). The book takes its cues from the four New Testament Gospels, since Harrisville finds their witness credible, despite the challenges of skeptics. After the Introduction, the book has five parts, four of which progress chronologically through Jesus' life: Beginnings, Beginnings of Jesus' Ministry, Schooling the Disciples, The Passion, and Summary. In each section, Harrisville discusses the significance of Jesus' ministry as it is collectively portrayed in the New Testament Gospels. In these discussions, Harrisville routinely begins with traditions deemed [End Page 193] the earliest, making Mark's Gospel the most consistent starting point. But the book considers traditions from other Evangelists no less, and without diminishing their contributions. Throughout, Harrisville demonstrates broad awareness of parallels from Jewish and Greco-Roman literature, enriching the discussion. Although he surveys the gamut of Jesus material in the Gospels, the areas most substantively discussed are miracles (35–52), parables (53–73), conflict with religious leaders and others (79–110), discipleship matters (117–39), and the Passion narrative (149–89). The book reads like a hybrid that is part New Testament commentary, part historical-critical reconstruction, and part theological assessment or confession of faith. A regular dialogue partner, it seems, are historical-critical assessments that are more confident in scientific reconstruction and skeptical of the miraculous. An example is the section on miracles (35–52), which concludes: "We are left with the alternative that the exorcisms are to be set down to the legendary or mythical, or are to be believed as having actually occurred" (34). The book is more positivist regarding what may be known about the "inner life" or "psychic states" of Jesus, for which Harrisville finds Mark's Gospel the richest in material (143–48). The book ends with "A Final Reflection on the Resurrection of Jesus" (200–03), in which Harrisville incorporates insights from authors as varied as Martin Luther, William Blake, and C.S. Lewis. Regarding the resurrection, Harrisville confesses: "Human thought is a mendicant, a beggar. Its object does not need me to be, to be there; it is a given, a gift, an act of grace" (202). This book envisions an audience of college or seminary readers (xiii). Certainly, the more familiar readers are with New Testament scholarship from the last century, the richer the book will be. Even so, invested novices will find this book enlightening and thought-provoking, as well as enjoyable due to the turns of phrases playfully inserted throughout (for example, "The narrative of Jesus' stilling the storm… may appear to some as absurd as a purple cow" 45). Although minor misspellings occur, they do not diminish the clarity and profundity of the book's substance. The Story of Jesus is a concise compendium of Harrisville's teaching, historical-critical reflection, and theological discernment about the significance of Jesus [End Page 194] for today. It is at once enjoyable and profoundly instructive, from someone who has greatly influenced the conversations of New Testament theology to this day. Troy M. Troftgruben Wartburg Theological Seminary Dubuque, Iowa Copyright © 2023 Johns Hopkins University Press and Lutheran Quarterly, Inc.

“Put your sword back into its sheath”: A Johannine approach to nonviolent resistance

The Gospel of John challenges the use of violence in both the exercise of power and in resistance to power. This article identifies how power is used in John, discusses who uses it, and examines how power is complicated or inhibited within the narrative. God and the Logos are introduced in the Prologue as the Gospel’s most powerful figures, yet their power is resisted. The Jewish leaders (often co-identified with “the Jews”) hold sociocultural power, though it is limited by Rome. The Empire looms in the background until the passion narrative, in which Roman power is relativized to the power of the empire of God. Cosmic evil co-opts Rome and the Jewish leaders and serves as the most dominant force arrayed against Jesus in the Fourth Gospel, even if constrained. Jesus’s power is superior, yet he exercises self-restraint. The article then explores the resistance practices to dominant power by the Jewish leadership, Peter, then Jesus, focusing on the arrest and (quasi-)trial in John 18. While “the Jews” resort to violence by colluding with Rome, Peter assaults with a sword then denies Jesus. Although greater in power than the arresting party and judicial authorities, Jesus responds to threats with nonviolence, undermining an imperial imagination sustained by ideologies of violence and death.

Luke 10–24 by Barbara E. Reid, OP and Shelly Matthews

Reviewed by: Luke 10–24 by Barbara E. Reid, OP and Shelly Matthews Sheila Klassen-Wiebe barbara e. reid, op, and shelly matthews, Luke 10–24 (Wisdom Commentary 43B; Collegeville, MN: Liturgical Press, 2021). Pp. x + 373. $49.95. The second volume on the Gospel of Luke, by Barbara E. Reid and Shelly Matthews, is a welcome addition to the Wisdom Commentary series. Since it begins immediately with Luke 10:1, readers will benefit from having the first volume at hand, not only to read the valuable Introduction but also to access the many references to the first volume. Like other commentaries in the series, this one aims to "offer detailed feminist interpretation" of the biblical text. R. and M. focus on gender inequities, but they are attentive to the intersection of patriarchy with oppression based on race, class, sexuality, physical ability, religious difference, and so on. For example, they reflect on how the story of the woman freed from a crippling spirit might perpetuate a "victim theology" when read through the lens of disability studies (13:10–27). They decry the use of the master–slave metaphor to characterize the divine–human relationship, and they resist drawing out moral teachings from parables built on "slave logic" (e.g., 12:35–48; 17:7–10). The co-authors of this commentary utilize a range of methodologies and exegetical tools in their interpretation of the text. Gender analysis is employed to interrogate passages in which demons "penetrate" vulnerable wo/men and virile men wage war against Satan (pp. 347–48, 375–77). Understanding cultural values of honor and shame illumines the countercultural nature of the friend at midnight, who "shamelessly" disregards social norms to provide hospitality (pp. 370–72). R. and M. also weigh in on historical questions; for example, they argue that it is "historically implausible" that Jewish leaders would have handed Jesus over to Rome on the charge of blasphemy (pp. 593–94), and they note the historical reference to Archelaus in the parable of the pounds (p. 509). Throughout the commentary, they rely heavily on redaction criticism and the conviction that Luke deliberately modified Mark's Gospel. This shapes their conclusions on some key issues. In volume 1, R. and M. identify two perspectives they prioritize in their study of the Gospel: Luke's portrayal of women and his attitude toward Jews who do not accept Jesus as the Messiah. Although Luke's Gospel is often viewed as the "friendliest" toward women, R. and M. challenge this perception. For example, the commentary dispels the myth that [End Page 361] women had no power in Judaism or Greco-Roman society by citing evidence of their participation in synagogues and symposia, but Luke includes no meal scenes where women participate in table talk (p. 433). Luke 22 and 23 reveal Luke's tendency to privilege "the twelve male apostles while rewriting traditions concerning women's agency in the direction of subordination and silence" (p. 558). By making the parable in 18:1–8 about persistent prayer, "Luke tries to tame the image of an unconventional widow who intrudes in traditionally male spaces" (p. 490). Although Luke's anti-Jewish proclivities are evident throughout the Gospel, they are particularly strong in the passion narrative. Jesus's lament in 19:41–44 "embodies the theology that Jerusalem deserved its destruction … because it rejected Jesus as messiah" (p. 520). Repeatedly in the passion narrative Luke shifts blame for Jesus's death from Rome to "the Jews" and fails to critique imperial power, even embracing an "elite ideology of just crucifixion" (pp. 613–14). Despite their overall negative conclusions regarding Luke's stance on women and Judaism, R. and M. not only employ a hermeneutics of suspicion but also search for what is liberative. For example, the anti-family sayings in 12:49–53 challenge traditional patriarchal households as the norm even as they fail to disrupt assumptions about slavery (pp. 405–6). The teachings on service and humility in 22:24–27 can perpetuate systemic injustice for those without power, but they may also "serve as resources in struggles toward justice" when read "as a call to renounce power and engage in solidarity...

The shaping stratum of the Markan passion narrative

This study is an attempt to investigate the shaping stratum of the Markan passion narrative (PN). The ultimate focus is on discovering the factors behind the text of Mark that influenced the shaping of the passion account. Since early form criticism, there has been an assumed tradition of an early existing passion account prior to the Markan narrative, to which we do not have access in our contemporary world. However, this study argues that the PN is shaped not only by a tradition to which we do not have access, as argued by previous form critics but also perhaps by how one would describe any crucifixion in antiquity. As we possibly know, this could be true of any early tradition, including the PN in Mark. In other words, this paper is thus proposing a shift from a possible oral source (tradition) to general literary influences that shaped the Markan PN. This means we can see possible influences that determine what would be part of a narrative of a noble death from within Graeco-Roman and Jewish literary influences despite the fact that we cannot get hold of Mark’s traditional sources. This paper utilises historical criticism as the method to investigate the shaping stratum of the Markan PN.Contribution: So, an access to these literary influences serves as an adequate tool to aid the contemporary reader to adequately understand Mark’s PN as the death and resurrection of Jesus are the integral part in the whole story of Christianity. An understanding of this remarkable account is very significant for churches in Africa and worldwide too.

The Cross, African(ness), and Identity in Mark's Passion Narrative

In this article, the Markan Passion Narrative has been juxtaposed with Africanness, shedding light on vital aspects of Jesus' identity and the significance of his sacrifice within an African context. While existing scholarship has explored African characters in the New Testament, little attention has been paid to how the Markan Passion Narrative engages with African(ness), especially concerning Jesus' crucifixion, death, and resurrection. This article aims to delve into this relationship by conducting a literary analysis of symbols, themes, and narrative techniques employed in the Passion Narrative, considering the historical and cultural backdrop of its composition. The study seeks to uncover how these elements resonate with Mark's account and African(ness), contributing to discussions on social identity and ethical issues confronting contemporary African societies.

Nathanael Vette. Writing with Scripture: Scripturalized Narrative in the Gospel of Mark

Nathanael Vette. <i>Writing with Scripture: Scripturalized Narrative in the Gospel of Mark</i>

Intertestamental, Apocrypha, NT Use

Intertestamental, Apocrypha, NT Use Christopher T. Begg and Richard A. Taylor 2596. [The Adam Myth in Paul and in the Hellenistic Judaism of Jerusalem; the Apocalypse of Moses; Rom 7:7-25] Jan Dochhorn, Der Adammythos bei Paulus und im hellenistichen Judentum Jerusalems. Eine theologische und religionsgeschichtliche Studie zu Römer 7,7-25 (WUNT 469; Tübingen: Mohr Siebeck, 2021). Pp. xvi + 722. €184. ISBN 978-3-16-160096-8. Rom 7:7-25 is the core segment of an extended Adam-Sin-Death Complex featured in the Proto-Pauline letters. That complex has generated a copious exegetical tradition, [End Page 976] which D. surveys in this volume. As the background for the Romans passage, D. identifies the Jewish document known as the Apocalypse of Moses (Apoc. Mos.). Recognition of Paul's use of this document allows for the possibility of dating the document more precisely and of reconstructing the origin of the Jewish "Adam Myth." In addition, the Apoc. Mos. and several other related writings can be ascribed to the Jerusalem milieu of those who had come back from the Diaspora, a milieu to which Paul belonged and from which early Christianity received various stimuli of essential significance. D.'s study has theological consequences for Paul's anthropology, harmatology, and "nomology" in particular, which D. systematically presents and which should serve to generate new impulses for dogmatics, the Church's proclamation, and the dialogue between the confessions. [Translated and adapted from published abstract.] D,'s monograph unfolds in a series of nine chapters: (I) Introduction; (II) The Power of Sin of Paul; (III) Exegesis of Rom 7:7-25; (IV) Tradition-Criticism: Apoc. Mos. 15–30 as the Decisive Parallel; (V) Further Parallels between the Proto-Paulines and the Adam Accounts; (VI) The Transformation of the Tradition of the Apocalypse of Moses in Rom 7:7-25; (VII) Rom 7:7-25 and Its Active Constituents in the Thought of Paul; (VIII) The Religion-Historical Background of the Pauline Adam-Sin-Death Complex; and (IX) The Pre-Christian Paul and the Intellectual Culture of Palestine in the Herodian and Roman Period. The volume concludes with an extensive bibliography and three indexes (passages, authors, and topics).—C.T.B. 2597. [Leviticus 16 in the Gospels] Hans M. Moscicke, Goat for Yahweh, Goat for Azazel: The Impact of Yom Kippur on the Gospels (Lanham/Boulder/New York/London: Lexington Books/Fortress Academic, 2021). Pp. ix + 172. $95. ISBN 9781978712423. This volume is a follow-up to M.'s 2020 monograph entitled The New Day of Atonement: A Matthean Typology (WUNT 2.517; Tübingen: Mohr Siebeck) in which he explored the influence of Leviticus 16, particularly its reference to two goats, on Matthew's account of Jesus's Passion. In the current volume, M. extends his investigation to include the influence of the Leviticus text on all four of the Gospels. In the introduction to the volume (p. 2), M. provides this account of the arrangement of the work: Chapter 1 comprises an analysis of the effect of Azazel and Yom Kippur traditions on Matthew's Final Judgment episode (Matt 25:31-46), arguing that the evangelist portrays the expulsion of the unrighteous as a purgative event resembling the yearly expulsion of iniquity from the temple by means of the scapegoat. In chapter 2 I contend that Matthew constructs a goat-for-Yhwh typology in his baptism scene (Matt 3:16-17) and a goat-for-Azazel typology in his temptation narrative, foreshadowing the christological goat narrative in his passion narrative. I argue in chapter 3 that Luke's narrative regarding Jesus's visit to Nazareth (Luke 4:16-30) contains special material that has been shaped by Jubilee and Yom Kippur traditions. In this text, Jesus's scriptural citation of Isa 58:6 and 61:1-2 and the townspeople's attempt to cast Jesus off a cliff both recall Second Temple traditions pertaining to the Day of Atonement. Chapter 4 explores the impact of ancient elimination rituals and Azazel/scapegoat traditions on the Gerasene exorcism in the Gospel of Mark (Mark 5:1-20). I further seek to understand how the Matthean and Lucan...

Post-Tridentine Mass Attendance as Devotion to the Suffering Christ

Continuing the long tradition of the allegorical interpretation of the Mass, the seventeenth- and eighteenth century ideal of proper mass attendance was devotion to the suffering Christ, inextricably linked to each step of the liturgy. In this article, post-Tridentine mass books, booklets, or chapters on the mass in devotional books for lay people, are investigated to understand the praxis pietatis in which they were embedded. These texts served devotional and educational purposes outside mass as well, but primarily they reveal a concerted effort to promote active participation of lay people at mass. In the post-Tridentine era, the mass books for lay people became a kind of Passional, serving active participation of the faithful at mass as a devotional practice configured to the actions of the priest as mass progressed. Joining Ordo and Passion, the mass books combined two dimensions of the one sacrifice with the main objective being to support a heartfelt, attentive focus on both. Based on the mass books and other devotional texts investigated, no sharp distinction can be made between attending the formal liturgy and engaging in a devotional practice as the Passion narrative unfolded in, and by, the actions of the priest.

The Passionate Pygmalion Effect: Passionate employees attain better outcomes in part because of more preferential treatment by others

Employees are increasingly exhorted to “pursue their passion” at work. Inherent in this call is the belief that passion will produce higher performance because it promotes intrapersonal processes that propel employees forward. Here, we suggest that the pervasiveness of this “passion narrative,” coupled with the relative observability of passion, may lead others to treat passionate employees in more favorable ways that subsequently produce better workplace outcomes, a self-fulfilling prophecy we term the Passionate Pygmalion Effect. We find evidence for this effect across two experiments (Study 1 and pre-registered Study 3) and one field survey with pairs of subordinates and supervisors from a diverse set of organizations (Study 2). In line with the Passionate Pygmalion Effect, our studies show that more passionate employees (1) received more positive feedback for their success, (2) were offered more training and promotion opportunities, (3) elicited more favorable emotional reactions, and (4) prompted more favorable attributions for varied performance outcomes. Such favorable treatment persisted despite describing passionate employees' job performance identically or controlling for job performance statistically. Notably, more passionate employees even elicited more favorable emotional reactions and attributions when their job performance decreased. We subsequently discuss how our interpersonal perspective on the passion narrative implicates challenges for the advancement of employees with fewer opportunities to pursue their passion (e.g., given socioeconomic constraints or exploitative work demands), or who are less likely to be perceived as passionate by others (e.g., given cross-cultural differences).

The Ethics of Lament: Dereliction, Theodicy, Embodiment, and Discipleship

Abstract One of the most important sets of texts for the church is the Passion narrative. A question of particular interest is the message behind Jesus’s words upon the cross: “My God, my God, why have you forsaken me?” By considering the shape and theology of Ps 22 as a lament, the reader becomes aware of the parallels between this psalm and Jesus’s crucifixion. These shared theological arcs give an intimate look into the death of Jesus and following his example. If disciples of Jesus are called to take up their crosses, the implication is that the theology of lament must be part of this embodied call. Thus, a proper understanding of the interaction of these two texts creates an ethic of lament resulting in a more holistic discipleship.