Latest Issue of Review & Expositor

24 04 2008

Yeah! The latest issue of Review & Expositor is out and on a topic of continuing importance:   “Mutual Witness:  Muslim-Christian Relations, II,” Vol. 105, No. 1 (winter 2008).  Articles include the following:

S. Mark Heim, “Christianity and Islam:  Two Kinds of Difference,” pp. 27-38

Whitney Bodman, “History, Faith and Muslim-Christian Dialoge, 2,” pp. 39-51

Amir Hussain, “A Muslim Perspective on Interfaith Dialogue with Christians,” pp. 53-66

Lance D. Laird, “Loving Our Neighbor, Honoring Muhammad,” pp. 67-83

Tayyibah Taylor, “The Contemporary Muslim American Woman,” pp. 85-91

Lanny Peters, “Sacred Hospitality:  Christian Youth on Pilgrimage in a Muslim Land,” pp. 93-113

James E. Lamkin, “Kum…Ba…Yah…ALLAH!‘”, pp. 115-123

Linda Weaver-Williams, “The Grand Story,” pp. 127-134

Karen Thomas-Smith, “Seeing Through the Eyes of our Sister, Hagar:  An Expository Sermon on Genesis 16:1-16, 21:1-21 and John 4:5-14,” pp. 135-138

This is the seccond part of a special issue by R&E related to Muslim-Christian relations.  For the first part, see Vol. 104, No. 1 (winter 2007). 

 

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Death of Krister Stendahl

16 04 2008

The New Testament world is a little smaller with the passing of Bishop Krister Stendahl (April 21, 1921-April 15, 2008).  Bishop Stendahl is known for many NT writings, but perhaps one of his best known is “The Apostle Paul and the Introspective Conscience of the West,” Harvard Theological Review 56 (1963), 199-215.  It has often been reprinted.  Bishop Stendahl had a wonderful article, “Why I Love the Bible,” in the winter 2007 issue of the Harvard Divinity Bulletin.  It is a worthy and inspiring read and is availabe by clicking on the title above. 





Conversation on Paul and Women

12 04 2008

Here is a conversation/lecture/dialogue entitled “No Male or Female?:  A Conversation on St. Paul and Women.”  The conversation partners are Amy-Jill Levine and Ben Witherington, and it took place on April 7, 2008, at Duke Divinity School.  Below is a link to a podcast of the event.

http://www.box.net/shared/av7lxeuck4





Critique

10 04 2008

I am always interested in how NT background works utilize numismatic evidence.  Frequently the material culture represented by numismatics is given only a few pages; these pages are typically devoted to the various denominations in circulation and where coin references are found in the NT.  Most information is minimal.  A case in point is found in James S. Jeffers’ book The Greco-Roman World of the New Testament Era:  Exploring the Background of Early Christianity (Eerdmans, 1999).  This book has many good qualities, but the information related to ancient numismatics is wrong several times within the short coinage section (pp. 149-154).  Here are a few examples.  On page 149 Jeffers writes, “He [Herod the Great] was the first Jewish ruler to use the Greek language on his coins, instead of Hebrew, and the first to put a date on his coins.”  Actually the first Jewish ruler to use Greek on his coins was Alexander Jannaeus (Yehonatan) 103-76 BCE.  See the reverse and observe of the coin below.

This is a bronze prutah.  On the obverse is an anchor with the Greek inscription “of King Alexander.”

On the reverse is a star with eight rays surrounded by a stylized diadem.  The Hebrew inscription reads “Yehonatan the King.”

This bilingual coin is a perfect example of the hellenistic influence in Judea.  Perhaps there are examples today of coinage in which two languages are present.  In a very concrete way, the coins of Jannaeus demonstrate how cultures clash and synthesize.

Here is another wrong statement from Jeffers:  “But his son Herod Philip, ruling the largely Gentile area of Ituraea and Trachonitis, put on his coins the image of the emperor on one side and the Jewish temple on the other” (p. 150).  It is true that Herod Philip did utilize the portrait of Roman emperors on his coins (specifically Augustus and Tiberius).  This acknowledgement and nod to the imperial family makes good sense for a patron-client society in which Philip is clearly a client beholding to imperial largess.  What may be most remarkable is that Herod Philip is the first Judean to place his image on a coin.  The last part of Jeffers statement is incorrect.  Philip did not place the “Jewish temple” on his coinage.  Rather, Philip placed a Roman temple on his coins.  It was a temple that he had constructed in the capital city (and mint city) of Caesarea Philippi (Panias).  The coin below is bronze and has a portrait of Tiberius on the obverse and the Roman temple on the reverse.  The lettering between the temple columns indicate that this coin was minted around 33/34 CE

Coins can serve a much more important function in NT background studies than just how much they were worth and what they could buy.  When approached from the four core social institutions of kinship, politics, religion, and economics, they help provide a window into the ideological perspective of at least some of individuals populating the ancient world and the pages of the Bible.