In his Epistle to the Philippians, Paul positions himself as an example of 'being in Christ'. The way in which he does this points out that he consciously positions himself in the tradition of classical rhetoric, where the use of paradigms (exempla) was a standard element in deliberative arguing. Paul describes his life as coloured by Christ in such a way that he represents Christ to the Philippians, and the response he hopes to evoke in their congregation is that of similar behaviour. The analysis of Smit combines observations on classical rhetoric, exegetical analyses of Philippians, and views from the perspective of gender and masculinity studies into a new and fresh analysis of the material. He shows that ancient ideals of deliberative rhetoric have influenced Philippians in much the same way in which they appear in e.g. Aristotle, Plutarch, and (also) 2 Maccabees. This study both positions Paul in the cultural context of his day and indicates the newness of his enterprise.
Tradition' is a highly contested notion in the Christian church, especially when it comes to ecumenical encounters and dialogues. In today's Anglican churches, the notion of 'tradition' is prominent in many debates concerning ecclesial differences. Often, ways have been found to reconcile seemingly different understandings of 'tradition' and its articulation in the present. In this profound studies, prof. Smit shows how this has been achieved in the international bilateral dialogues of the Anglican Communion, ranging from conversations with the Baptist World Alliance to dialogues with the Roman Catholic and Orthodox Churches.
This study explores and compares the role of the canon in the work of Brevard S. Childs, James A. Sanders, Peter Stuhlmacher, Joseph Ratzinger/Benedict XVI, and the Amsterdam School of exegesis, thus offering a broad overview of approaches and perspectives within the spectrum covered by canonical criticism. In doing so, both the theory of canonical criticism offered by each of the five is analysed and a sample of an actual exegesis is discussed. Observing that the interplay between text, reader, and community of interpretation is key to all of these approaches, the study proceeds to create a dialogue between canonical criticism and ecumenical hermeneutics, which leads to a proposal for an approach to exegesis that integrates elements of canonical hermeneutics, ecumenical hermeneutics, and intercultural perspectives.
Most characters in the Bible are men, yet they are hardly analysed as such. Masculinity and the Bible provides the first comprehensive survey of approaches that remedy this situation. These are studies that utilize insights from the field of masculinity studies to further biblical studies. The volume offers a representative overview of both fields and presents a new exegesis of a well-known biblical text (Mark 6) to show how this approach leads to new insights. By presenting the field of masculinity studies, the volume performs a service for those working in biblical studies and related disciplines, but have not explored this approach yet. At the same time, the volume shows, by surveying the past two decades of publications in the field, what results have been achieved so far and where open questions remain. In the exegesis of Mark 6, it becomes clear that one of these challenges, the often very specific and intersectional character of masculinity, can be addressed successfully when consciously combining approaches such as narrative and ritual analyses.
This work provides a mindset for leadership to deal with the problem of unethical transgressions in South African communities and buisness. It provides a thorough and comprehensive diagnosis of leadership and morality, from an analysis of causes, to the compilation of remedies.
This study researches the historical development of the self-understanding of the Old Catholic Churches of the Union of Utrecht and the Iglesia Filipina Independiente. Throughout the 20th century, both churches have been in a developing relationship with each other, resulting in full communion in 1965. In the same time period, both churches developed an ecclesiological self-understanding in which an ecclesiology of the national church gradually gave way to an ecclesiology of the local church. By outlining this development for each of these two churches and comparing the developments, the study gives insight both into the individual development of the two churches involved and shows how these developments relate to each other. In this way, the study presents a new historical portrait of these churches and their self-understanding.
Most characters in the Bible are men, yet they are hardly analysed as such. Masculinity and the Bible provides the first comprehensive survey of approaches that remedy this situation. These are studies that utilize insights from the field of masculinity studies to further biblical studies. The volume offers a representative overview of both fields and presents a new exegesis of a well-known biblical text (Mark 6) to show how this approach leads to new insights.
In his Epistle to the Philippians, Paul positions himself as an example of 'being in Christ'. The way in which he does this points out that he consciously positions himself in the tradition of classical rhetoric, where the use of paradigms (exempla) was a standard element in deliberative arguing. Paul describes his life as coloured by Christ in such a way that he represents Christ to the Philippians, and the response he hopes to evoke in their congregation is that of similar behaviour. The analysis of Smit combines observations on classical rhetoric, exegetical analyses of Philippians, and views from the perspective of gender and masculinity studies into a new and fresh analysis of the material. He shows that ancient ideals of deliberative rhetoric have influenced Philippians in much the same way in which they appear in e.g. Aristotle, Plutarch, and (also) 2 Maccabees. This study both positions Paul in the cultural context of his day and indicates the newness of his enterprise.
Challenging Contextuality: Bibles and Biblical Scholarship in Context provides a new and innovative contribution to the study of biblical texts by bringing together current approaches to biblical interpretation. The volume sets the agenda for the future of the field and provides a synthesis of approaches to date. In doing so, it aligns itself with the broadly shared hermeneutical conviction that contextuality is a catalyst for interpretation. This applies in equal measure to approaches and methods that are often framed as 'traditional' or 'mainstream' (e.g. the methodological canon of the historical critical approach as the offspring of the European Enlightenment) and those that are often dubbed 'contextual' (e.g. forms of feminist or 'indigenous' interpretation). The volume grounds contextual biblical interpretation within the broader landscape of biblical studies, and the chapters are all interested in the contexts in which bibles are read. Rather than a series of examples of contextual biblical interpretation, this book is concerned with what it means to do contextual biblical interpretation, how contextual biblical interpretation challenges biblical scholarship, and what chances there are for this mode of inquiry. What contexts are engaged and elucidated when it comes to bible-use? What contexts are made visible and invisible? How can different contexts be theorized and understood? The volume argues that it is not context that matters, rather, contemporary contexts should be a challenge and a chance for biblical scholarship, its present and its future.
This study explores and compares the role of the canon in the work of Brevard S. Childs, James A. Sanders, Peter Stuhlmacher, Joseph Ratzinger/Benedict XVI, and the Amsterdam School of exegesis, thus offering a broad overview of approaches and perspectives within the spectrum covered by canonical criticism. In doing so, both the theory of canonical criticism offered by each of the five is analysed and a sample of an actual exegesis is discussed. Observing that the interplay between text, reader, and community of interpretation is key to all of these approaches, the study proceeds to create a dialogue between canonical criticism and ecumenical hermeneutics, which leads to a proposal for an approach to exegesis that integrates elements of canonical hermeneutics, ecumenical hermeneutics, and intercultural perspectives.
Old Catholic theology is the theology that is characteristic of the Old Catholic Churches of the Union of Utrecht. This contribution outlines the main characteristics of and influences on Old Catholic theology, and outlines the extant ecumenical relationships of the Old Catholic Churches.
Over the past decade, we have witnessed an apparent convergence of views among competition agency officials in the European Union and the United States on the appropriate goals of competition law enforcement. Antitrust policy, it is now suggested, should focus on enhancing economic efficiency, which we are to believe will promote consumer welfare. Recent EU Commission Guidelines on the application of Article 101 TFEU appear to banish considerations that cannot be construed as having an economic efficiency value – such as the environment, cultural policy, employment, public health, and consumer protection – from the application of Article 101 TFEU. Arguing that the professed adoption of an exclusive efficiency approach to Article 101 TFEU does not preclude, but rather obfuscates the role of non-efficiency considerations, the author of this timely contribution accomplishes the following objectives: traces the genesis of the shift to an efficiency orientation in EU and US antitrust policy and dispels several ingrained misconceptions that underpin it; demonstrates the close interrelationship between evolving images of the purpose of antitrust, the development of related enforcement norms, and enforcement output; provides in-depth analyses of a number of analytically rich cases in the audiovisual sector (and particularly those related to sports rights); and explores what the role of non-efficiency considerations in the application of Article 101 TFEU could and should be under the modernized enforcement regime.
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