Anastasius of Sinai is best known as a seventh century monk, theologian, and presbyter, whose writings defended the Chalcedonian creed, explored the union of God and humanity, and supported his congregation's faith after the Moslem invasion of Egypt. His Hexaemeron reveals yet another facet of his work: that of biblical scholarship. In this extensive commentary on the creation account of Genesis, Anastasius compares and discusses several Greek translations of the biblical text. Thus he becomes for us an important (...) source of information about the Septuagint and other Greek translations of the Bible circulating during the Byzantine Period, especially those incorporated by Origen into the Hexapla. The Hexaemeron also raises some possibilities about the early library at Sinai and invites a comparison with the famous Codex Sinaïticus. (shrink)

Unparalled in its poetry, richness, and religious and historical significance, the Hebrew Bible has been the site and center of countless commentaries, perhaps none as unique as Thinking Biblically. This remarkable collaboration sets the words of a distinguished biblical scholar, André LaCocque, and those of a leading philosopher, Paul Ricoeur, in dialogue around six crucial passages from the Old Testament: the story of Adam and Eve; the commandment "thou shalt not kill"; the valley of dry bones passage from Ezekiel; (...) Psalm 22; the Song of Songs; and the naming of God in Exodus 3:14. Commenting on these texts, LaCocque and Ricoeur provide a wealth of new insights into the meaning of the different genres of the Old Testament as these made their way into and were transformed by the New Testament. LaCocque's commentaries employ a historical-critical method that takes into account archaeological, philological, and historical research. LaCocque includes in his essays historical information about the dynamic tradition of reading scripture, opening his exegesis to developments and enrichments subsequent to the production of the original literary text. Ricoeur also takes into account the relation between the texts and the historical communities that read and interpreted them, but he broadens his scope to include philosophical speculation. His commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. This extraordinary literary and historical venture reads the Bible through two different but complementary lenses, revealing the familiar texts as vibrant, philosophically consequential, and unceasingly absorbing. (shrink)

Biblical scholar Michael Rhodes argues that the Bible offers a vision of justice-oriented discipleship that is critical for the formation of God's people. Grounded in biblical theology, virtue ethics, and his own experiences, he shows that justice is central to the Bible, central to Jesus, and central to authentic Christian discipleship.

African biblical studies (ABS) focus on biblical interpretation in Africa. Although new, it has gained massive recognition among African biblical scholars as the biblical interpretation focus that best suits the peculiar challenges that face African Christians. Its emergence, of course, was reactionary to the Western approach to the interpretation of the Bible in Africa and the practice of Christianity as well, which failed to take into cognisance the peculiar needs of African Christians. In New Testament (...) scholarship in Nigeria, ABS has come to dominate biblical interpretation, being the most preferred by New Testament scholars. However, this article notices a persistent problem with regard to methodological rigour in ABS in Nigeria. This article aims to call the attention of New Testament scholars in Nigeria to methodological rigour while engaging in ABS as this is also part of the reasons breaking into mainstream New Testament scholarship has become a problem for many of these scholars. This equally leads to poor global visibility and competitiveness on the part of many Nigerian New Testament scholars. The approach to the discussion in the work is analytical and descriptive with a touch of personal observation. Contribution: This article calls attention to the need for ABS scholars in Nigeria to emphasise methodological rigour in their research. While this will lead to recognition of the works of ABS practitioners in Nigeria and beyond, this article makes a case for academic excellence which is the hallmark of good biblical scholarship. (shrink)

Unparalled in its poetry, richness, and religious and historical significance, the Hebrew Bible has been the site and center of countless commentaries, perhaps none as unique as Thinking Biblically. This remarkable collaboration sets the words of a distinguished biblical scholar, André LaCocque, and those of a leading philosopher, Paul Ricoeur, in dialogue around six crucial passages from the Old Testament: the story of Adam and Eve; the commandment "thou shalt not kill"; the valley of dry bones passage from Ezekiel; (...) Psalm 22; the Song of Songs; and the naming of God in Exodus 3:14. Commenting on these texts, LaCocque and Ricoeur provide a wealth of new insights into the meaning of the different genres of the Old Testament as these made their way into and were transformed by the New Testament. LaCocque's commentaries employ a historical-critical method that takes into account archaeological, philological, and historical research. LaCocque includes in his essays historical information about the dynamic tradition of reading scripture, opening his exegesis to developments and enrichments subsequent to the production of the original literary text. Ricoeur also takes into account the relation between the texts and the historical communities that read and interpreted them, but he broadens his scope to include philosophical speculation. His commentaries highlight the metaphorical structure of the passages and how they have served as catalysts for philosophical thinking from the Greeks to the modern age. This extraordinary literary and historical venture reads the Bible through two different but complementary lenses, revealing the familiar texts as vibrant, philosophically consequential, and unceasingly absorbing. (shrink)

The article stresses that Georgy P. Fedotov's systematic reference to the Bible enabled him in his historical monographs to reconstruct the spiritual reality of past eras and symbolically perceive the present. Fedotov intended to know The Gospel in History, Russian religiosity, exploring it on the material of hagiographies of saints, spiritual poems, folk faith, apocrypha, and prologues. Fedotov considered the history of Russian culture in terms of a "living chain," an integral phenomenon existing due to the Holy Scriptures and Holy (...) Tradition. However, "The sacred tradition of the Church is included in the general stream of historical tradition, all complex, always muddy, human weaving truth and falsehood." Fedotov raised the question of the relationship between scientific criticism and biblical exegetics: how can we reconcile exegetics of sacred texts, which assume that the Bible is an inspired book, and historical criticism, which by its very nature cannot share such a position, being aimed at comprehending objective historical reality? He solved it convincingly practically through hermeneutic religious analysis of hagiographic monuments and spiritual verses. In his Spiritual Poems Fedotov explores folklore material compared to biblical texts, hagiographies, and apocrypha, to comprehend the peculiarity of religious "Weltanschauung" and popular orthodoxy. In spiritual verses, there was a transformation of biblical images under the influence of folk faith with pagan features. In folklore texts, Fedotov reveals how Christ, from savior and redeemer, turns into a king and dreadful judge. The image of the Mother of God merges in the popular consciousness with the image of the mother earth, suffering from people. Eschatological prophecies are based on impressions from icons, frescoes, and lubok pictures. Fedotov's historical monographs illuminate various aspects of Russian religious consciousness regarding Holy Scripture, considering dogmatic biblical exegetics and historical criticism. All the mentioned facts allow us to assert that Fedotov was the leading secular biblical scholar of the Russian diaspora. (shrink)

Biblical Exegesis and Mystical Theology in the Venerable Bede brings together seventeen essays by Arthur Holder exploring the theology and spirituality found in Bede's biblical commentaries and homilies. The volume shows that Bede was both a masterful student of received tradition and a creative thinker concerned to address the needs and concerns of his audience of Christian pastors and teachers in the eighth-century Northumbrian church. Although Bede is best known as the author of The Ecclesiastical History of the (...) English People, the last half-century of scholarship has demonstrated the sophistication and vast influence of his work in the fields of grammar, biblical interpretation, hagiography, poetry, computus, natural science, and theology. The chapters in this volume show how Bede's exegesis was integrally connected with his work in all those genres and with the monumental artistic productions of his monastery such as the illuminated bible manuscript known as the Codex Amiatinus. The five parts of the book deal with Bede as teacher and biblical scholar, his interpretations of the tabernacle and the temple, his commentary on the Song of Songs, his attitudes toward philosophy and heresy, and his mystical theology. This book will be of interest to students of Christian theology, mysticism, the development of biblical interpretation, and the history of early medieval England. (shrink)

This scholarly synthesis of biblical studies and Christian social ethics is designed to provide a biblical argument for intentional institutional change on behalf of social justice. Stephen Charles Mott provides a biblical and ethical guide on ways to implement that change. The first part of the book, providing the biblical theology of intentional social change, deals with the central concepts in biblical and theological ethics: grace, evil, love, justice, and the Reign of God. Christian social (...) change must be rooted not only in justice, but in the grace received through the death and resurrection of Christ. The second part evaluates ethical and theological methods for carrying out that intentional social change. It offers a study of evangelism, counter community, civil disobedience, armed revolution, and political reform. It shows the contribution of each as well as the strong limitations of each used in isolation. A recurring theme of the book is the scriptural insistence on the priority of justice as taking upon oneself the cause of the oppressed. Justice is understood on bringing back into the community those who are near to falling out of it. Political authority has a vital role in social change for justice. It is essential that a Christian use all available and legitimate means of meeting basic needs by providing for all what is essential for inclusion in society. In this revised edition, Mott updates the contemporary illustrations and includes his own further reflections in the last thirty years on this topic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Biblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life by Albino BarreraRaymond Kemp AndersonBiblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life By Albino Barrera LANHAM, MD: LEXINGTON BOOKS, 2013. 353 PP. $89.65; KINDLE, $54.49You will not find much direct application of biblical theology to pressing economic issues in this book. Albino Barrera, a Dominican monk who teaches economics and theology at Providence College, gave us (...) that in well-received earlier works on market complicity, political economy, and the evils of scarcity. Keeping to this book’s title, he now gives us a remarkable collation of recent studies on the social and theological contexts of the Bible itself. He seems quite confident that given a comprehensive review, we will intuit modern implications for ourselves and be drawn closer together by our common heritage.Written for a wide audience, Barrera’s clear and readable book compiles fascinating snapshots of the diverse cultural situations and beliefs that unfold across the millennium-spanning canon. Even biblical scholars will enjoy this lively, up-to-date tour of their field.As a monastic, Barrera is careful to show that those New Testament texts that seem to call for divestment of property describe a situation-related special calling and do not make poverty an end in itself. Yet he stresses how the “preferential status of the poor” and the “devaluation of wealth” are prime norms that recur throughout both the Old Testament and New Testament and that he sees backed by both revelation and natural experience.One may find the book limited by the procrustean selectivity that seems inevitable when pre-formed notions (e.g., what is proper to our modern discipline of ethics or to the field of economics) shape our apperceptions of ancient [End Page 205] peoples’ concerns. From Barrera’s viewpoint, ethics has to do primarily with the promulgation and refinement of set norms. So his main goal is to uncover abstract principles and norms for behavior that recur insistently across scripture’s enormous diversity. This, he does beautifully. But in the process, he lets the recurrent trump the emergent.For example, Barrera seems to not fully appreciate the revolutionary impact where Jesus finally declares it impossible for people to bolster their personal stature by pursuing such norms (see, e.g., Mk 10:27). Little attention is given the apostles’ insistence (with Ps 14 and Ps 53) upon this same ethical impasse. For when they find the normative redefined by Christ’s excruciatingly holistic love command, they not only discover their own incapacity but also find themselves catapulted into the totally grace-dependent motivational dynamic described by Paul’s Christian freedom (Rom 3:12, 5, passim, 11:32; Gal 3:22; Jas 2:10).Evidently preoccupied by his quest for the normative, Barrera bypasses the historical priority of Paul and virtually ignores how his grace-responsive freedom pervades the later Gospels and Acts. (He relegates the Paul material to the tail end and accords it but a fraction of the space.)Freedom for Barrera is a social norm—freedom from oppression, slavery, poverty, hunger, and so forth (and he forcefully shows how this is a recurrent theme). But was not Paul, like Jesus before him, hounded and persecuted for his notorious freedom in the use of norms—even those of Mosaic law? Did not the Gospel reduce the normative to a minimum in favor of life-shaping, person-responsive love as the free gift or “fruit of the Spirit”? All of us—the rich and powerful, along with the poor and oppressed—discover our corporate brokenness exposed before God’s grace. Yet in our concomitant response to that same grace, we find our actions newly motivated and gradually reshaped—bonded into covenant community through his judgment of healing re-creation.Again, Barrera does well to stress Sabbath law’s normative force, as mandating times of rest. But one could wish to hear more on how the apostles parleyed this priestly provision into something new, in joyful direct response to a gracious Lord—a freely sabbatic, playfully creative ethic. [End Page 206]Raymond Kemp AndersonWilson CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

Biblical interpretation and/or hermeneutics is largely influenced by context and prevailing events and/or issues. This is attested by many scholars in the field. Previous pandemics have influenced the way biblical hermeneutics is conducted during the period. The situation is not too different from the emergence of COVID-19. The pandemic has been scripturalised to argue that it is the fulfilment of scriptural signs for the second coming of Jesus. Others assert that it is the result of human sins (...) and 5G technology. Amid these propositions, biblical narratives concerning miracles/healing, eschatology, and hope were handled uniquely. This study employs narrative research criticism to analyse various propositions concerning COVID-19 and how biblical texts were engaged to propound an epideictic rhetorical theory of biblical interpretation during the emergence of COVID-19. The main finding is that although there are many assigned eschatological interpretations to the pandemic, there is an epideictic interpretation of miracle narratives of Jesus to minister healing to persons affected and infected by COVID-19.Contribution: This study emphasises the problem-solving approach to biblical interpretation in the African context. It proposes the application of this approach in response to the impact of the COVID-19 pandemic. (shrink)

This book defines interpretation and examines the special issues that surround biblical interpretation. The authors analyze the development of traditional literary and historical criticism and more recent social, scientific, and literary approaches, focusing on the key figures from Reimarus to Gerd Theissen, and exposing the underlying theological issues. They reveal a pattern in the relationship between religious interests in the texts and the rational methods used to interpret them, providing guidance for a theologically sensitive use of the Bible today. (...) The book includes an annotated index with detailed information on over two hundred fifty biblical scholars and other interpreters. (shrink)

Establishing acceptable norms of behavior and consistent standards of conduct has been part of the human enterprise since the dawn of time. Without principles of ethics and the moral rules that affect individual behavior, humankind would plunge into a state of chaotic indifference, insecurity, and unending fear. But while few question the need for moral guidance, a growing number of people believe that the only ethic worth considering must rest on a biblical foundation. Is morality dependent upon God and (...) "revealed truths" found in scripture? Must this claim be accepted without question lest we risk the torment of eternal damnation for questioning it? Without critical evaluation and careful scrutiny, there is little hope of distinguishing truth from unfounded belief. How valuable is the Bible as a source for ethical truth? Do the scriptures truly have the insight needed to guide humankind safely through the moral dilemmas of modern society? What constitutes a biblical ethic? Should the Bible be construed as the only basis for moral teaching? Is it really the final authority on moral issues, or are there secular alternatives that can serve as guides to acceptable conduct within the human community? A distinguished group of social philosophers, biblical scholars, and ethicists met at the University of Richmond, Virginia, under the aegis of the Committee for the Scientific Examination of Religion and its Biblical Criticism Research Project, to address these and related questions. The essays in this provocative work demonstrate a diversity of perspective and breadth of insight that will shed much needed light on the nature of ethics. The contributors to this volume include: Robert S. Alley, Joe Edward Barnhart, Joseph L. Blau, Frank E. Eakin, Jr., Lewis S. Feuer, Joseph Fletcher, Theodor H. Gaster, James H. Hall, R. Joseph Hoffmann, Paul Kurtz, Gerald A. Larue, John Priest, Ellis Rivkin, Richard L. Rubenstein, and Richard Taylor. (shrink)

A scholarly synthesis of biblical studies and Christian social ethics, designed to provide a biblical argument for intentional institutional change on behalf of social justice.

How can we understand God's work in a world permeated with evil? Narrating her own wrestling with evil as well as engaging in biblical and philosophical analysis, biblical scholar Ingrid Faro explores the many dimensions to evil in a way that is soberly honest, biblically engaged, and theologically nuanced.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Biblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life by Albino BarreraRaymond Kemp AndersonBiblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life By Albino Barrera LANHAM, MD: LEXINGTON BOOKS, 2013. 353 PP. $89.65; KINDLE, $54.49You will not find much direct application of biblical theology to pressing economic issues in this book. Albino Barrera, a Dominican monk who teaches economics and theology at Providence College, gave us (...) that in well-received earlier works on market complicity, political economy, and the evils of scarcity. Keeping to this book’s title, he now gives us a remarkable collation of recent studies on the social and theological contexts of the Bible itself. He seems quite confident that given a comprehensive review, we will intuit modern implications for ourselves and be drawn closer together by our common heritage.Written for a wide audience, Barrera’s clear and readable book compiles fascinating snapshots of the diverse cultural situations and beliefs that unfold across the millennium-spanning canon. Even biblical scholars will enjoy this lively, up-to-date tour of their field.As a monastic, Barrera is careful to show that those New Testament texts that seem to call for divestment of property describe a situation-related special calling and do not make poverty an end in itself. Yet he stresses how the “preferential status of the poor” and the “devaluation of wealth” are prime norms that recur throughout both the Old Testament and New Testament and that he sees backed by both revelation and natural experience.One may find the book limited by the procrustean selectivity that seems inevitable when pre-formed notions (e.g., what is proper to our modern discipline of ethics or to the field of economics) shape our apperceptions of ancient [End Page 205] peoples’ concerns. From Barrera’s viewpoint, ethics has to do primarily with the promulgation and refinement of set norms. So his main goal is to uncover abstract principles and norms for behavior that recur insistently across scripture’s enormous diversity. This, he does beautifully. But in the process, he lets the recurrent trump the emergent.For example, Barrera seems to not fully appreciate the revolutionary impact where Jesus finally declares it impossible for people to bolster their personal stature by pursuing such norms (see, e.g., Mk 10:27). Little attention is given the apostles’ insistence (with Ps 14 and Ps 53) upon this same ethical impasse. For when they find the normative redefined by Christ’s excruciatingly holistic love command, they not only discover their own incapacity but also find themselves catapulted into the totally grace-dependent motivational dynamic described by Paul’s Christian freedom (Rom 3:12, 5, passim, 11:32; Gal 3:22; Jas 2:10).Evidently preoccupied by his quest for the normative, Barrera bypasses the historical priority of Paul and virtually ignores how his grace-responsive freedom pervades the later Gospels and Acts. (He relegates the Paul material to the tail end and accords it but a fraction of the space.)Freedom for Barrera is a social norm—freedom from oppression, slavery, poverty, hunger, and so forth (and he forcefully shows how this is a recurrent theme). But was not Paul, like Jesus before him, hounded and persecuted for his notorious freedom in the use of norms—even those of Mosaic law? Did not the Gospel reduce the normative to a minimum in favor of life-shaping, person-responsive love as the free gift or “fruit of the Spirit”? All of us—the rich and powerful, along with the poor and oppressed—discover our corporate brokenness exposed before God’s grace. Yet in our concomitant response to that same grace, we find our actions newly motivated and gradually reshaped—bonded into covenant community through his judgment of healing re-creation.Again, Barrera does well to stress Sabbath law’s normative force, as mandating times of rest. But one could wish to hear more on how the apostles parleyed this priestly provision into something new, in joyful direct response to a gracious Lord—a freely sabbatic, playfully creative ethic. [End Page 206]Raymond Kemp AndersonWilson CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

Biblical authority is definitive for many Protestants in matters of faith and practice. The question this essay addresses is the deafening silence of this Scriptural authority on the controversial issue of abortion, especially because Christian scholars have argued vehemently against this practice. In particular, Michael Gorman's recent article ‘Why is the New Testament silent about abortion?’ raises many substantive issues with implications for the very meaning of authority, faith, and the life of the community. It is contended that (...) elective abortion poses significant substantive issues with which a woman, or couple, must struggle, and that it is inappropriate (perhaps unfaithful) to make such a profound decision according to unfeeling or out-modeled patriarchal rules. (shrink)

I explore an intriguing area that has crept under the radar of today's science‐and‐theology conversation, namely, scientific studies of the big miracle and catastrophe stories of the Bible (e.g., Noah's flood, or the plagues of Egypt). These studies have proposed naturalistic explanations for some of the most spectacular and unlikely of the biblical miracles. While the scientists believe their naturalistic interpretations represent a major advance in understanding the stories, professional biblical scholars show little interest, or are openly (...) disdainful. I will point out the striking parallels with the foundational “catastrophism‐uniformitarianism” controversy in nineteenth‐century geology, and will suggest that the debate also takes us toward a novel kind of natural theology when we consider the biblical miracle and catastrophe texts. Here, the spectacular scientific explanations do not deny the miraculous character of the biblical stories so much as provide a uniquely modern purchase on their transcendent quality. (shrink)

Description: With major themes like "the knowledge of good and evil," "knowing that YHWH is your God," knowing that Jesus is the Christ, and the goal of developing Israel into a "wise and discerning people," Scripture clearly stresses human knowledge and the consequences of error. We too long for confidence in our understanding, the assurance that our most basic knowledge is not ultimately incorrect. Biblical Knowing assesses what Israel knew, but more importantly, how she was meant to know--introducing a (...) comprehensive Scriptural epistemology, firmly rooted in the Scripture's own presentation of important epistemological events in the story of Israel. Because modern philosophy has also made authoritative claims about knowledge, Biblical Knowing engages contemporary academic views of knowledge (e.g., Reformed Epistemology, scientific epistemology, Virtue Epistemology, etc.) and recent philosophical method (e.g., Analytic Theology), assessing them for points of fittedness with or departure from Scripture's own epistemology. Additionally, Biblical Knowing explores what proper knowing looks like in the task of theology itself, in the teaching and preaching of the church, and in the context of counseling.Endorsements: "Dru Johnson attends carefully to Scripture to elucidate the dimensions of human knowing it exemplifies throughout. He compares biblical knowing favorably with scientific epistemology in a Polanyian vein, and he contrasts it with the myopic preoccupation with propositions in Anglo-American analytic philosophy. Johnson taps his multi-disciplinary expertise to bring Christian scholars a valuable study that itself calls us to listening and participation in order to see a broader reality."--Esther L. MeekAssociate Professor of PhilosophyGeneva College"Dru Johnson's Biblical Knowing is a superb introduction to the latest currents in scholarship seeking to elucidate the philosophical content of Scripture. Johnson focuses on biblical approaches to human knowledge, arguing that Scripture shies away from propositional affirmations in favor of phenomenal experience as constitutive of knowledge. In doing so he defends rigor and clarity as biblical values, but boldly insists that these can be no less present in biblical stories about gaining knowledge than in the discursive arguments of later traditions. This is an excellent work that deserves careful attention, opening up new horizons in both philosophy and biblical studies."--Yoram Hazonyauthor of The Philosophy of Hebrew Scripture"Biblical Knowing makes a significant contribution to a fresh opening up of the relationship between Scripture and philosophy. This is no easy task, requiring the author to navigate philosophy, biblical studies, and theology. Dru does this masterfully. The result is a lucid, accessible text, and yet one that makes an original contribution. It is the sort of book that I have been waiting for when teaching epistemology and I suspect that many professors will have the same experience."--from the foreword by Craig G. BartholomewH. Evan Runner Professor of PhilosophyRedeemer University CollegeAbout the Contributor(s): Dru Johnson is an Assistant Professor of Biblical Studies at The King's College in New York City. He is also the Templeton Associate Research Fellow in Analytic Theology at the Institute for Advanced Studies at the Shalem Center in Jerusalem, Israel. (shrink)

_What does the Bible actually say about many of today's most contentious moral issues?__ “For drawing attention to the relevant scriptures and for guidance in recognizing what are and aren’t valid interpretations of them, Collins’ pertinent brief is beyond praiseworthy.”—_Booklist _(starred review)__ “Collins pours a lifetime of scholarship into this study of what the Bible says about controversial ethical topics. It’s highly readable, and it’s honest.”—Jane McBride, ___Christian Century__ Many people today claim that their positions on various issues are grounded (...) in biblical values, and they use scriptural passages to support their claims. But the Bible was written over the course of several hundred years and contains contradictory positions on many issues. The Bible seldom provides simple answers; it more often shows the complexity of moral problems. Can we really speak of “biblical values”? In this eye-opening book, one of the world’s leading biblical scholars argues that when we read the Bible with care, we are often surprised by what we find. Examining what the Bible actually says on a number of key themes, John Collins covers a vast array of topics, including the right to life, gender, the role of women, the environment, slavery and liberation, violence and zeal, and social justice. With clarity and authority, he invites us to dramatically reimagine the basis for biblical ethics in the world today. (shrink)

This article examines the ideologies employed to justify violence by the Lord’s Resistance Army in northern Uganda, while basing themselves on biblical texts from the Old Testament. The article observes that the LRA have used the Bible to justify their violent actions which have left the social structures in Acholi-land broken down. It engages in two major questions: 1. How does the LRA interpret particular Old Testament texts? And, 2. Is there anything in the Old Testament texts that facilitates (...) the LRA’s interpretations and applications? Having conducted an exegetical analysis of ‘frequently’-echoed texts, I conclude the article by observing that the LRA’s understanding and use of biblical texts do not exist in a vacuum and that the texts are open to violent interpretation, especially when they seem to sanction violent acts. I then close the article by questioning how biblical scholars and theologians can safeguard against the harmful application of biblical texts such as that employed by the LRA. (shrink)

One of the chief difficulties we encounter as modern readers in perceiving the artistry of biblical narrative is precisely that we have lost most of the keys to the conventions out of which it was shaped. The professional Bible scholars have not offered much help in this regard, for their closest approximation to the study of convention is form criticism, which is set on finding recurrent regularities of pattern rather than the manifold variations upon a pattern that any (...) system of literary convention elicits; moreover, form criticism uses these patterns for excavative ends to support hypotheses about the social functions of the text, its historical evolution, and so forth. . . . The most crucial case in point is the perplexing fact that in biblical narrative more or less the same story often seems to be told two or three or more times about different characters, or sometimes even about the same character in different sets of circumstances. Three times a patriarch is driven by famine to a southern region where he pretends that his wife is his sister, narrowly avoids a violation of the conjugal bond by the local ruler, and is sent away with gifts. Twice Hagar flees into the wilderness from Sarah's hostility and discovers a miraculous well, and that story itself seems only a special variation of the recurrent story of bitter rivalry between a barren, favored wife and a fertile co-wife or concubine. That situation, in turn, suggests another oft-told tale in the Bible, of a woman long barren who is vouchsafed a divine promise of progeny, whether by God himself or through a divine messenger or oracle, and who then gives birth to a hero. Robert Alter, professor of Hebrew and comparative literature at the University of California at Berkeley, is the author of, among other works, Partial Magic: The Novel as a Self-Conscious Genre and Defenses of the Imagination. He has written a general literary study of biblical narrative, of which this essay forms a chapter. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Modern Biblical Criticism as a Tool of Statecraft (1700–1900) by Scott W. Hahn and Jeffrey L. MorrowSteven C. SmithModern Biblical Criticism as a Tool of Statecraft (1700–1900) by Scott W. Hahn and Jeffrey L. Morrow (Steubenville, OH: Emmaus Academic, 2020), 312 pp.Almost anyone who has suffered through a course in biblical studies at a secular (or, increasingly so, Christian) university, read a book, or heard (...) a lecture from one of its scholarly progenies is acquainted with the litany of hermeneutical absolutes. Among the factum historicum are the following certainties: the Enlightenment rescued the Bible from the Dark Ages; the Old Testament was shaped out of the mythical clay of Hellenism; Israel's priesthood was a lamentable development that hijacked an earlier, socially oriented love-of-neighbor religion, replacing it with its bloodthirsty, sacrificial cult; the Documentary Hypothesis is not merely a theory, but the scientific truth of how the Pentateuch emerged; one must separate the Jesus of history from the Christ of faith; Peter and Paul clashed over their dueling Christianities; and above all, historical criticism is the only reliable lens by which the Bible is to be studied.In Modern Biblical Criticism as a Tool of Statecraft (1700–1900), Hahn and Morrow expose such positivisms as the outflow of Europe's secularized universities over these centuries. Not only did politically motivated institutions seek to diminish the theological truths of Scripture (and sadly, were often successful at it), but they eventually repurposed the Bible as "a work of historical fiction," such that the Sacred Page was "to be studied like other ancient myths and fairy tales; it is one fairy tale among many" (24). The authors present a thoroughly researched and meticulously detailed study of the period, and throughout the book amply demonstrate that the aforementioned tropes (and numerous others), no matter how often or how confidently recited, are merely one slant on "the story of biblical criticism" in the modern age.Taking their lead from the lead of Pope Benedict XVI, Hahn and Morrow provide a much-needed critique of historical biblical exegesis and its "appearance of quasi-scientific certainty."1 These salient words of the biblical-theologian Pope, articulated in a variety of contexts (e.g., Verbum Domini), provide the jumping-off point for this robust three-hundred-page voyage. And it is a journey through a divided and secularized Europe, with notable stops in England, France, and above all, Germany. This "divided" Europe, the authors explain, was not a result of the Protestant [End Page 985] Reformation, nor of the so-called "war of religions" that sprang from it—no. The divisions run much deeper still. Drawing upon Andrew Jones's important Before Church and State, Hahn and Morrow rightly lament the societal competition that developed within late medieval Christendom between church and state.2Building upon Jones's work, the authors rightly stress that there indeed existed "a unified medieval worldview wherein what we might think of as temporal authorities and spiritual authorities were united in a single purpose—the extension of the kingdom of God—and this was the background that unified Christendom" (3). As Jones point out, this earlier period of European history "was a world not of the religious and the secular, but of the New Testament and the Old, of virtue and vice, grace and law.... It was an integral vision which included all of societal reality."3 Sadly, the reality of "sacramental kingdoms," in which there lived a reciprocal respect and vision of unity between throne and alter, was torn asunder long before the 1700s, the time at which the present volume commences. Over time, this formerly unified European world gave way to the very complicated, deeply skeptical, and highly politicized world of nation-states. And biblical criticism (along with many other worthy and creative endeavors), became deeply mired in "statecraft."Here, it is worth mentioning that the book should be approached as the rightful heir to an earlier volume (which involved one of its authors, Hahn), Politicizing the Bible.4 While Modern Biblical Criticism may be intelligently read upon its own merits, the reader would do well to pick up the earlier... (shrink)

Nature, and the place of humans within it, has again become a topic of much discussion. The tendency of biblical scholars has been to describe the human being in terms that set it apart from nature. More recently, ecological concerns have impelled biblical scholars to rethink their position. This has caused them to reevaluate the nature of humanity and to construe the human being not as standing above or at the center of nature, but as being (...) part of nature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bible and Yoga:Toward an Esoteric Reading of Biblical LiteratureSusanne ScholzThe ProblemWe live in a post-biblical world—a world that sentimentalizes the Bible, ignores it, or is indifferent about the sacred text of the Christian and Jewish religions. Our daily lives are not shaped by biblical rhetoric, imagery, or practice, but by our everyday efforts of making a living, staying healthy, and raising a family. By "we" I (...) mean those of us who are part of North America or Western Europe and belong to the culturally and politically dominant group of white, middle-class, educated people. We live in societies that are largely secularized, perhaps even "anti-religiously" oriented, increasingly digitalized, and economically organized by a capitalist system that eradicates equal and just distribution of wealth nationally and internationally. In our world the Bible plays, at best, a privatized, individualized, and societally marginalized role. Sometimes, especially in the United States, Christian fundamentalists organize politically to foster change, trying to reinstate the Bible's political centrality. The effort to place stone sculptures of the Ten Commandments in the Alabama state courthouse,1 or—related primarily to middle and high school education—the insistence on the validity of creationism are prominent examples for the Christian fundamentalist involvement in the secularizing developments of Western countries. Mostly, however, such reactionary struggles confront an indifferent majority that favors the Western scientific worldview over biblical primacy. And even among many American fundamentalists, the Bible is mainly a privatized source of religious piety.My comments come from and speak to the particularities of the Western secular context. I do not want to be understood as making general statements about locations different from the Western one since they face different priorities. For instance, in Asian countries biblical traditions have never enjoyed a majority position as they did in Europe or North America. Historical, cultural, and religious differences do not, however, imply that other locations have nothing to contribute to the understanding of the Bible in post-biblical societies—on the contrary. But here my comments focus on the situation of the Bible and biblical studies in the West. [End Page 133]The Situation: Biblical Studies TodayThe familiarity with biblical literature is dramatically lower among people younger than forty-five than among those older than forty-five. The so-called Generation X (those born after 1960) and the generation afterward (those born after 1984) know little of the Bible and have little use for it, except if they affiliate with a Christian or Jewish organization. This fact raises important questions: If the younger generations in post-biblical societies do not read the Bible, what is the future of this sacred text in the West? Will it simply turn into a relic of the past? And what does this trend indicate for the academic field of Bible research?Biblical scholarship—until the 1980s a largely Western endeavor—is still indifferent about these generational developments in our societies. To many biblical scholars, the fact that we are living in a post-biblical world is a nonissue and does not affect their daily work with biblical literature. Accordingly, many, if not most, publications in biblical studies continue operating within a nineteenth-century mindset that regards "the Church" as the powerful opposition to the historical and literary study of the Bible, although by now mainstream religion has little cultural, political, and religious authority and power. Furthermore, much of biblical scholarship is not read by laypeople, who remain mostly ignorant of the issues discussed in the field. And even when some scholars recognize independence from religious institutions, they seldom reflect on the limited relevance of their work to larger society.Perhaps oblivious of the changed circumstances or unable to relate to post-biblical discourse in Western societies, many researchers do what they know best: they apply historical and literary methods to biblical literature, as if nothing else is needed in our era. Accordingly, many Bible scholars hardly notice that they talk only with, and among, themselves. They seem undisturbed that their work rarely, if ever, has an impact on cultural, religious, or political discourse. In fact, many of them would not even agree that the Bible and biblical studies... (shrink)

Epistemology and Biblical Theology pursues a coherent theory of knowledge as described across the Pentateuch and Mark's Gospel. As a work from the emerging field of philosophical criticism, this volume explores in each biblical text both narrative and paraenesis to assess what theory of knowledge might be presumed or advocated and the coherence of that structure across texts. In the Pentateuch and Mark, primacy is placed on heeding an authenticated and authoritative prophet, and then enacting the guidance given (...) in order to see what is being shown--in order to know. Erroneous knowing follows the same boundaries: failure to attend to the proper authoritative voice or failure to enact guidance creates mistaken understanding. With a working construct of proper knowing in hand, points of contact with and difficulties for contemporary philosophical epistemologies are suggested. In the end, Michael Polanyi's scientific epistemology emerges as the most commensurable view with knowing as it appears in these foundational biblical texts. Therefore, this book will be of interest to scholars working across the fields of Biblical studies and philosophy. (shrink)

An original theory of some relations between certain aspects of sampled dead languages, compared to and contrasted with a variery of partially connectible formal languages. This is the context for a new analysis of competing and conflicting scholarly accounts of typical semantic fields in the ancent uses of these languages. Actual textual examples are deployedthroughout this book to embed its proceedings in actual creative narrative. A further layer of engagement is to engage in assessing the status of recent influential interpretations (...) of these texts. (shrink)

The purpose of Key Approaches to Biblical Ethics is to address fundamental as well as practical questions of methodology in examining the ethical material of the Bible. Sixteen scholars of international reputation, most of them leaders in the field of biblical ethics, discuss questions of biblical interpretation from the perspectives of the Hebrew Bible and New Testament ethics in close dialogue with one another. In the present volume both established and new approaches to biblical ethics (...) are presented and discussed. The result is a volume of unprecedented scholarly interaction that provides key insights into issues of biblical ethics that play a significant role both for biblical interpretation as well as for methodological questions in Jewish and Christian ethics today. (shrink)

A comprehensive reference work for everyone concerned with the complicated moral issues of this world, this unique volume clearly communicates what Scripture teaches about the ethical dilemmas facing our society. Biological warfare, corporate responsibility, human rights, computer ethics, and much more are discussed by over fifty scholars who explain the moral guidelines in the Bible and historic Christian teachings. R.K. Harrison, author and editor of over thirty books on biblical studies, has brought together a valuable A to B (...) treasury of thought for every believer searching for guidance. (shrink)

Ever since Max Weber started an argument about the role of Protestantism in jump-starting northern Europe's economic development, scholars have clashed over the influence of religion and culture on a society's economic prospects. Today, many wonder whether the "explosion" of Protestantism in Latin America will effect a similar wave of growth and democratization. In this book, Sherman compiles the results of her field study and national survey of 1000 rural Guatemalan households. She offers persuasive evidence that, in Guatemala and (...) throughout the region, religious world-views significantly influence economic life. Sherman explains how the change in attitude and behavior that accompanies conversion from animism to a Biblically orthodox world-view has improved the domestic welfare and economic status of many families. Further, she asserts that this new attitude, sympathetic to democratic-capitalism, has created a "moral cultural soil" in which freedom, personal empowerment, an enhanced status for women, and a desire to get ahead can be nurtured. (shrink)

Written by five scholars whose expertise extends across the disciplines of biblical, historical, systematic, and philosophical theology, this is a careful and ...

Notions of uniform and gradual evolution have been replaced in some circles by biological and paleontological models that postulate that periods of rapid change punctuate long periods of evolutionary stasis. This new theory, called punctuated equilibria (or PE for short), may have implications for paradigms in scholarly disciplines other than the sciences. Whereas old evolutionary models exerted great influence upon historians, sociologists, anthropologists, and students of religion for more than a century, the new model may provide heuristic paradigms for research (...) that correlate more adequately with the current observations of scholars. We therefore provide suggestions for deployment of this new scientific paradigm in history and anthropology. In particular, this model can explain the rise of the Israelite state and the religious ethos in the Hebrew Bible, two major concerns of today's socioscientific study of biblical materials. Thus the possibility of an overarching paradigm for the social sciences is entertained. (shrink)

Modeling is a relatively new topic in biblical and related subjects—it was first introduced in the 1970s—and it is controversial because the application of social-scientific models raises the difficult question of the cultural gap between the present societies, where the models are usually developed, and the ancient cultural context to which the models are applied.Because biblical and related studies may not belong to the most familiar scholarly fields of the readers of this journal, I first sketch an overall (...) picture of the development of the discipline and its main methods (Section 2). The subsequent sections summarize the arguments presented for and against modeling in biblical studies (Section 3), and discuss .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 463-482 [Access article in PDF] The "Antiquarianization" of Biblical Scholarship and the London Polyglot Bible (1653-57) Peter N. Miller The sixteenth and seventeenth centuries were the heroic age of the antiquaries. Roaming from text to context and back again, these scholars completed the revolution begun by the humanists who realized that Greek and Roman texts could never be understood (...) isolated from the men and societies that made them. These scholars, from Petrarch to Poggio, from Panvinio to Peiresc to Perizonius, looked beyond the page and collected, described, and compared the material remains of the ancient world. That these investigations transformed the understanding of the past and effected a revolution in the method of historical inquiry was insisted upon by Arnaldo Momigliano beginning half a century ago. 1 In recent years these antiquaries have also attracted the attention of historians of early modern art, science, archaeology, politics, and scholarship. 2 [End Page 463]This renewed focus on antiquaries as agents of late humanism has tended to concentrate on their contribution to understanding ancient Greece and Rome, but they were also responsible for the first generation of serious scholarship about the ancient and modern Near East. Drawing on the same methods to ask the same questions they had asked of classical antiquity these antiquaries directed their attention to the extra-European world. Like the study of the earlier Renaissance of Greece and Rome, that of Israel and Egypt was stimulated by a profusion of new materials, streaming back to scholars' studies from the missionaries, merchants, and diplomats traveling to the Ottoman East in greater and greater numbers. It is breadth of inquiry that characterizes this new approach--more texts in more languages--but also a much greater explanatory weight placed on objects as evidence and more confidence in using knowledge provided by people presently living in far-away places to shed light on those who lived there long ago. In this approach to a region and its culture as a whole early modern antiquaries created oriental studies.Because so much of the contemporary interest in the Near East was driven by the ingrained association of these lands and their peoples with the history narrated in the Bible, early oriental studies is inseparable from biblical scholarship. Pietro della Valle's letters from the East were, after all, signed "Il Pellegrino," and Fabri de Peiresc's efforts to recover the Samaritans and their history were triggered by his desire to contribute to the publication of their Pentateuch. It is because oriental studies like these were shaped by the ways and means of antiquaries that so much seventeenth-century biblical scholarship can be described as having been "antiquarianized." Like the earlier humanists who had given Virgil and Horace a context, those fascinated and obsessed with understanding every jot and tittle of the sacred text turned to the Bible's context for help: the history of the ancient Near East as it could be reconstructed from texts, objects, and the long-lived traditions preserved by marginal groups like the Samaritans or in out of the way places like the Coptic monasteries of Wadi Natrûn. This antiquarianization reflects the move from the word to the world that had begun with Petrarch. Early modern sacred philologists--the Englishman Thomas Fuller called this figure "The True Church Antiquary"--set out to prove, by the most sophisticated methods available, that sacred history was historical.At the heart of this inquiry lay a belief in historia sacra, understood as both a theory of providential history and a methodology of historical scholarship. The theory gave them the confidence to pursue with reason the truth of revelation because all had to reflect the plan of the One Creator. The practice encouraged scholars to recruit the evidence of history, philosophy, archaeology, and geography to the service of the sacred, all confirming the triumph of Christianity. They [End Page 464] were convinced that erudition could only amplify, and not undermine, the conclusions already reached by faith. 3 It was this... (shrink)

This paper discusses the stem variance of the root ḥ­b­q in the Bible, suggesting that its inconsistent conjugation does not reflect the original Biblical Hebrew, but rather results from an anachronistic pronunciation created by the Masoretes. The paper reviews the research of Masoretic anachronisms and the methodologies developed to identify them, applying these to the case of the root ḥ­b­q. It concludes that ḥ­b­q belongs to a specific type of Masoretic anachronism, in which original Qal forms were misvocalized by (...) the Masoretes as Piel under the influence of Mishnaic Hebrew. After presenting biblical and extra-biblical evidence to support this conclusion, the paper briefly discusses some of its main implications for the diachronic study of ancient Hebrew: the "late spelling paradox," the scope of the phenomenon of substituting Piel for Qal, and the relation between Masoretic anachronisms and the scholarly debate about the linguistic reliability of the Masoretic text. (shrink)

The volume presents illuminating research carried out by international scholars of Locke and the early modern period. The essays address the theoretical and historical contexts of Locke’s analytical methodology and come together in a multidisciplinary approach that sets biblical hermeneutics in relation to his philosophical, historical, and political thought, and to the philological and doctrinal culture of his time. The contextualization of Locke’s biblical hermeneutics within the contemporary reading of the Bible contributes to the analysis of the (...) figure of Christ and the role of Paul’s theology in political and religious thought from the seventeenth century to the Enlightenment. The volume sheds light on how Locke was appreciated by his contemporaries as a biblical interpreter and exegete. It also offers a reconsideration that overarches interpretations confined within specific disciplinary ambits to address Locke’s thought in a global historic context. (shrink)

This is an introduction to the Symposium on “Science, Religion, and the Rise of Biblical Criticism,” which has been designed as a thematic section for Zygon: Journal of Religion and Science. The Symposium demonstrates the importance of and need for greater interdisciplinary collaboration between philosophers, theologians, scholars of religion, and historians in tracing the origins and development of the “conflict thesis” between science and religion. Often neglected is the role biblical criticism played in guiding and constructing narratives (...) of conflict. This series of articles thus attempts to redress this gap in the scholarship by explicitly focusing on the advent of historical‐critical scholarship of the Bible and how it changed perceptions about “science” and “religion.”. (shrink)

Most historical Jesus scholars agree that Jesus was regarded by his contemporaries as a great miracle worker. However, many of these same scholars deny that they can pronounce on the truth of the miracle stories as historians. There are at least two arguments for this position. One is based on an alleged empirical constraint on historical practice, which excludes divine causation. The other argument is rooted in the presumption that it is anachronistic to impose modern understandings of miracles (...) on ancient authors. I argue that both objections are unsuccessful. (shrink)

In this chapter, Immanuel Kant's account of the history of the true (universal) church has a clear progression. It moves from a discussion of Jesus’ radical break with all that was nonuniversal in Judaism, to the tendency of Christians down through the ages to shape their faith into something just as nonuniversal as Judaism. Kant's account concludes with reflections on why we have good reason to be optimistic for the future, because Kant's own interpretation of pure moral religion portrays the (...) message of the coming of God's kingdom in symbolic terms that can be applicable to all good‐hearted people. Kant also focuses on the shortcomings not of Judaism, but of Christianity itself, when interpreted as just another historical faith‐particularly in the hands of biblical scholars. (shrink)

In this chapter, Immanuel Kant explains the crucial role played by biblical scholars: true religion must be universal, yet the dogmas that define a historical faith are not naturally universal. He attempts to defend the role of biblical scholars as both necessary and legitimate. Kant then turns to an analysis of why biblical theologians nevertheless tend to have a negative effect on church life and why the traditional linkage between Christianity and Judaism only exacerbates this (...) problem. He relates both the “convoy” metaphor and his redefinition of faith, as grounded in one of two possible principles, to his earlier distinction between true service and pseudoservice. Kant also explores different aspects of how churches tend to be unsuccessful in such efforts and how such failures can be avoided. The chapter concludes with comments on a more affirmative topic, where Kant conveys a principle to assist visible churches in avoiding religious delusion. (shrink)

In this study, it is argued that the trust of previous hermeneutical approaches of promoting ancient biblical texts as applicable to the everyday life of contemporary readers is not only imaginable but also too ambitious. The Hebrew Bible emerged from an Israelite cultural context, which neither speaks to nor deliberates on issues concerning the African cultural contexts. The present essay utilises a narrative approach comprising three main overtures. Firstly, some examples of previous contributions on hermeneutics will be discussed. Secondly, (...) this study interrogates the legitimacy of employing African biblical hermeneutics that utilises ancient Jewish texts as applicable to African societies today. Thirdly and finally, the study will critically appraise for a balanced reading of the biblical text.Contribution: The present study aims at engaging existing hermeneutical contributions towards proposing a balanced reading of the biblical text. In order to achieve that goal, the study engages into a dialogue following hermeneutical approaches, which are popular amongst most African scholars, namely African biblical hermeneutics, black biblical hermeneutics, contextual biblical hermeneutics, feminist hermeneutics and oral hermeneutics. (shrink)

The aim of this study is to develop from Kristeva’s account of time and semiotics the conditions of possibility for a new approach to interpreting the Bible. This will be set against the background of feminist biblical criticism, beginning from Esther Fuchs’s assessment of deception. She bases her comparison on the concept of deceptiveness but I will argue, using Lacan, that the aporia of desire undermines this comparison. Through Kristeva’s framework of the phases of feminism it will be shown (...) that Fuchs’s argument weakness lies in her presupposition of the determinate identities of men and women. By examining passages in Genesis it will be shown that such determined identities are also not easily found in the Hebrew Bible. Then by considering another feminist scholar, Alice Bach, it will be shown that overcoming identity requires a more nuanced approach. In the first version of “Women’s Time” Kristeva suggests that identities could be overcome through moving towards the individual but this also operates in the same structure of identity. In fact Kristeva appears to recognize this problem as when she republishes the essay she considers a different way forward. It will be instead suggested that a type of feminism that recognizes its own weakness is needed. This will be used to interpret Proverbs 31 but in doing so it will become evident that this alone lacks the potency to overcome the diffuse nature of the symbolic. (shrink)

This article explores the writings and thought on the Decalogue of the eminent nineteenth-century English poet, Christina Rossetti, especially in her volume, “Letter and Spirit. Notes on the Commandments”. It offers a corrective to several imbalances in the existing literature. First, scholars who admire Rossetti as a literary figure often neglect and even misunderstand or distort her Christian thought. Second, the study of the history of biblical interpretation has generally excluded women's voices. Third, a preoccupation with the rise (...) of biblical criticism has led scholars to ignore the continuation of devotional and ecclesial readings of Scripture in the nineteenth century and beyond. Rossetti's biblical interpretation is richly attentive to the women of the Bible and to the interests of women readers. It also reflects her Anglo-Catholic identity. Christina Rossetti offers a heightened treatment of the Decalogue which invites readers to realize that the implications of each of the Ten Commandments go wider and deeper than they have hitherto assumed, thereby awakening a greater sense of their own sinfulness. (shrink)

On the eve of the Carolingian revival of learning, Wigbod compiled for Charlemagne a commentary on Genesis that was encyclopedic in scope. A decade or two later, not long before the year 811, Claudius of Turin prepared another exhaustive commentary on Genesis at the request of Louis the Pious. Like Wigbod's, the commentary on Genesis of Claudius of Turin reveals much about the literary and exegetical interests of its author and his patrons, the methods of its compiler, and the sources (...) he used. The commentaries supplied by these two scholars illustrate how biblical interpretation developed in the first decades of the Carolingian period. (shrink)

Disability dance lays claim to the provocative possibilities of the disabled body, raising profound questions about the politics of art, affect, and embodiment. For scholars of religion, disability dance is a powerful—and as yet unrecognized—site for probing the sacrality and ethics enacted in disability culture. This article brings the biblical tale of Jacob and the angel into conversation with a contemporary performance, “The Way You Look (at me) Tonight,” an intimate duet between choreographer and performer Jess Curtis and (...) Clare Cunningham, an internationally acclaimed dancer who explores the artistry of lived disability experience. Using dance as a hermeneutic invitation to draw out ethical insights into risk, consent, and intimacy, I offer a disability-sensitive reading of Genesis 32—reading the angel as a body whose presence attests to the brilliant shock of disability difference and probing the psychic and somatic transformation that unfolds when Jacob comes into kinesthetic contact with disability and the sacred. (shrink)