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These pages represent the compendium of a long journey of more than twenty-five years. It would be simplistic to define this journey as exclusively intellectual, because it would be unthinkable without frequent visits to the Middle East, in particular to Turkey, the second Holy Land of Christianity, the ancient Asia Minor of biblical history, with its overwhelming Muslim population today. The fact is that, since many years now, the theme of hospitality has been the subject of numerous publications, studies, contributions and gatherings with protagonists of various opinions and expertise convening to give answers to questions related to the challenge of living together in the complex society of our contemporary world. It is precisely by letting ourselves be questioned by these complexities that we become aware that the challenge of hospitality is not merely economic or political but also spiritual. Claudio Monge addresses one of the key questions of today with an extremely ancient text from the deepest roots of our civilisation, Genesis 18, in which Abraham welcomes the three strangers who come to his tent and announce the conception of Isaac. Today, when millions are in movement, fleeing war and poverty, the question of how we are to receive strangers is urgent and inescapable. Monge explores this text through the traditions of three religions - Judaism, Christianity and Islam - which claim the assent of approximately half of the population of the world. Yet these three religions, all looking back in one way or another to Abraham, are often strangers to each other. If we could offer welcome to each other, what a powerful sign of hope this would be for our conflict torn world!
Recent developments in Pentateuchal studies — from both diachronic (historical) and synchronic (literary-textual) perspectives — have made it possible to read Genesis 18 and 19, the evocative story of Abraham and Lot, in a new light. This work uses both types of approach to examine the text, (1) considered in its own terms — its structural and linguistic features, in a detailed close reading of each verse — and (2) considered in terms of its symbolism and imagery in relation to those found in comparable cultures of the ancient Middle East. The end product is an integrated reading of the Abraham and Lot story as a sustained literary unit, and the reading process demonstrates the value of a range of exegetical methods — structuralist, linguistic, literary, historical and anthropological — in the continuing exploration of this well-known biblical narrative.
This volume is devoted to the receptions of and reflections on the story of Sodom and Gomorrah as told in Genesis 18 and 19. Two articles discuss intertextual reactions to the Sodom narrative within the Hebrew Bible. Five contributions examine readings and rewritings of the Sodom narrative in early Jewish, Christian and Islamic writings: Jubilees, the Dead Sea Scrolls, the New Testament (Revelation 11), Targumim and early Koran commentaries. Two articles focus on separate themes, the punishment of the Dead Sea and the prohibition on looking back. Finally, two articles that focus on Peter Damian and Proust's Sodome et Gomorrhe I describe the later reception of the sin of Sodom as homosexuality. A bibliography of recent works completes the volume.
Karalina Matskevich examines the structures that map out the construction of gendered and national identities in Genesis 2–3 and 12–36. Matskevich shows how the dominant 'Subject' – the androcentric ha'adam and the ethnocentric Israel – is perceived in relation to and over against the 'Other', represented respectively as female and foreign. Using the tools of narratology, semiotics and psychoanalysis, Matskevich highlights the contradiction inherent in the project of dominance, through which the Subject seeks to suppress the transforming power of difference it relies on for its signification. Thus, in Genesis 2-3 ha'adam can only emerge as a complex Subject in possession of knowledge with the help of woman, the transforming Other to whom the narrator (and Yahweh) attributes both the agency and the blame. Similarly, the narratives of Genesis 12–36 show a conflicted attitude to places of alterity: Egypt, the fertile and seductive space that threatens annihilation, and Haran, the 'mother's land', a complex metaphor for the feminine. The construction of identity in these narratives largely relies on the symbolic fecundity of the Other.
A study of the significance of implied law in the Abraham narrative. Bruckner examines legal and juridical terminology in the text, with a close reading of legal referents in Genesis 18.16-20.18. He demonstrates that the literary and theological context of implied law in the narrative is creational, since the implied cosmology is based in Creator-created relationships, and the narrative referents are prior to the Sinai covenant. The narrative's canonical position is an ipso jure argument for the operation of law from the beginning of the ancestral community. The study suggests trajectories for further research in reading law within narrative texts, pentateuchal studies, and Old Testament ethics.
"Wolfgang Vondey contends that the story of the church is a story of "the people of bread." The image of bread is one of the richest and, at the same time, one of the most neglected biblical images that speak to an ecumenical understanding of the church. Drawing from scripture, from writers of the early church, and from cutting-edge debates in contemporary scholarship, Vondey unfolds the social, moral, missiological, ecumenical, and eschatological dimensions of the church, based on the story of bread that far exceeds a eucharistic interpretation. People of Bread speaks to a growing interest in an understanding of the church by addressing the widespread revival of the theological imagination."--BOOK JACKET.
Recent years have seen a remarkable surge in interest in the book of Genesis - the first book of the Bible. This text aims to offer a complete and accessible overview of Genesis, from literary, theological, and historical standpoints.
Genesis: A Theological Commentary for Preachers engages hermeneutics for preaching, employing theological exegesis that enables the preacher to utilize all the narrative units of the book to craft effective sermons. This commentary unpacks the crucial link between Scripture and application: the theology of each preaching text, i.e., what the author is doing with what he is saying. Genesis is thus divided into thirty-five narrative units and the theological focus of each is delineated. The overall theological trajectory/theme of the book--divine blessing: creating for blessing (Gen 1-11), moving towards blessing (Gen 12-24), experiencing the blessing (Gen 25-36), and being a blessing (Gen 37-50)--is thus progressively developed. The specificity of these theological ideas for their respective texts makes possible a sequential homiletical movement through each pericope of the book, enabling the expositor to discover valid application for sermons. While the primary goal of the commentary is to take the preacher from text to theology, it also provides two sermon outlines for each of the thirty-five units of Genesis. The unique approach of this work results in a theology-for-preaching commentary that promises to be useful for anyone teaching through Genesis with an emphasis on application.
Churches are traditionally among the first to respond to the call to aid strangers in distress. In this age of globalization, one group of strangers in particular—asylum seekers and refugees—is in urgent need of welcome as they flee their homelands in search of safety. This same group, however, faces hostility and rejection in many places. What should be the church’s response? This book argues that Christian hospitality offers a powerful theological and pastoral response to such vulnerable strangers in our midst. For that to happen, the church must answer two questions: “What is Christian hospitality?” and “How do we put it into practice with refugees and asylum seekers?” Part One answers the first question with a cross-disciplinary study of sacred hospitality in both ancient and modern times. Part Two tackles the second with a fascinating case study of the church’s outreach to refugees and asylum seekers in an international Chinese city. As communities worldwide receive refugees and asylum seekers, this book offers Christian hospitality and the Hong Kong experience as one hopeful response to needy strangers at our doorstep. It is a welcome theological and practical resource for refugee ministry in the twenty-first century.
The studies collected in this book represent landmarks in the vast exegetical landscape of the Pentateuch. In the first series of these studies, Jean-Louis Ska examines key texts from different perspectives and draws a map to show the way. These texts are mainly the story of the flood (Gen 6-9), the call of Abraham (Gen 12:1-4), God's covenant with Abraham (Gen 15), the Lord's apparition to Abraham in Mamre (Gen 18), the sacrifice of Isaac (Gen 22), the introduction to the Sinai covenant (Exod 19:3-6), and the meal and the vision on the mountain (Exod 24:9-11). Different methods are used according to the text or the topic treated: literary criticism, redaction criticism, inner-biblical exegesis, and narrative analysis. In the second part, the author grapples with some basic issues in recent debates about exegetical methods: the function of the narrator, the validity of resorting to the category of redactor, the nature and purpose of the biblical law collections, and the legitimacy of a critical reading of the Old Testament. The Pentateuch is a cantata with many voices, and faithfulness to its nature means that the exegete has to use all the instruments at his or her disposal to make this old music be heard once again.