The Arabic Versions of the Gospels: The Manuscripts and Their Families. By Hikmat Kashouh. Arbeiten zur Neutestamentlichen Texforschung 42. Berlin: De Gruyter, 2012. Pp. xiv + 761. Cloth, €269.00 (original) (raw)
Related papers
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
Encountering the Old Testament: A Christian Survey [review] / Bill T. Arnold and Bryan E. Beyer
Andrews University Seminary Studies (AUSS), 1999
major factor. As more information becomes available, further editions can work on adding to these areas. One issue that does need work is in the coverage given to Protestants outside the mainstream denominations. Prime examples would be PentecostaVAssemblies of God and Seventhday Adventists. In Anderson's defense it can be said that writers from both these traditions have been used, and a few of their missionaries have been included. Neither, however, rates a category listing in the appendix. Looking at mission history over the last eighty years and the size of third-world churches, it seems hard to justlfy a separate appendix category for the Roman Catholic Society of the Divine Word (SVD), while Assemblies of GodRentecostals have none. Hopefully future editions of this work will work to remedy this situation. None of this, however, detracts from the value of this work. Every theological library must include this volume on its priority acquisition list. Historians in general would learn much from this resource. While it is not designed as a textbook, all serious students of mission will want this book as a valued reference source that has long-term usefulness. This volume will also contribute to the ongoing renaissance of interest in biography as an important topic not only for study, but also for inspiration. Many thanks and hearty congratulations to Anderson and his team for a major contribution to missions in articular and the Christian community in general.
Religious Studies Review, 2012
Jerusalem to Rome is marked by a series of turf battles between the apostles and representatives of Hellenistic religious practices." Whether a clash with sorcerers at Samaria (Acts 8) or Paphos (Acts 13), pagan prophets at Philippi (Acts 16), or powerful brokers of the cult of Artemis at Ephesus (Acts 19), early Christian messengers required both familiarity with and necessary tools for confrontation with these varied beliefs and practices. Such narratives also echo countless pastoral warnings by Peter, John, and Paul concerning the former lives of believers who "had turned from idols to serve. .. God" (1 Thess. 1:9). Johnson exhibits disappointment with a long-standing scholarly tradition that gives minimal attention to the role of first century "pagan" religion or adheres to old and artificial structures that merely regionalize Judaism and Greco-Roman culture. To counter, Johnson identifies four pervasive religious domains. Seekers typically pursue salvation for personal benefits, moral transformation, transcendent experience, and/or societal stabilization. Each "type" shares various fundamental quests, yet interacts and competes with core dynamics of Christianity. This outstanding volume should become the standard for customary graduate/seminary courses on NT backgrounds. (Johnson includes over one hundred pages of footnotes filled with invaluable primary sources.) Finally, Johnson suggests proponents of contemporary Christian advancement require similar breadth for engagement of present-day religions; perhaps a more careful reading of the NT will encourage readers to better understand and wrestle with the complexities of our contemporary mosaic of global religions.
The Globalization of Biblical Interpretation: A Test Case—John 3–4
Bulletin for Biblical Research, 1995
The globalization of hermeneutics has generated recent, intense debate. One useful definition views it as the process of asking new questions of the text, particularly in light of the experiences of marginalization of a large percentage of the world's population. John 3–4 and its dialogues between Jesus and the contrasting characters of Nicodemus and the Samaritan woman offer a fruitful test case of this process. Striking inversions of contemporary expectations about their roles result. Interesting answers emerge from raising questions of liberation theology, feminism, politics and religious pluralism. Metacriticism, however, must move us beyond these more parochial, though often overlooked, concerns. Ultimately John subordinates both characters to his focus on the significance of Jesus.
Encountering the Old Testament: A Christian Survey
1999
major factor. As more information becomes available, further editions can work on adding to these areas. One issue that does need work is in the coverage given to Protestants outside the mainstream denominations. Prime examples would be PentecostaVAssemblies of God and Seventhday Adventists. In Anderson's defense it can be said that writers from both these traditions have been used, and a few of their missionaries have been included. Neither, however, rates a category listing in the appendix. Looking at mission history over the last eighty years and the size of third-world churches, it seems hard to justlfy a separate appendix category for the Roman Catholic Society of the Divine Word (SVD), while Assemblies of GodRentecostals have none. Hopefully future editions of this work will work to remedy this situation. None of this, however, detracts from the value of this work. Every theological library must include this volume on its priority acquisition list. Historians in general would learn much from this resource. While it is not designed as a textbook, all serious students of mission will want this book as a valued reference source that has long-term usefulness. This volume will also contribute to the ongoing renaissance of interest in biography as an important topic not only for study, but also for inspiration. Many thanks and hearty congratulations to Anderson and his team for a major contribution to missions in articular and the Christian community in general.