EXPOSITORY TIMESPub Date : 2023-09-01DOI: 10.1177/00145246231191325
Esther Elliott
{"title":"Bible and Liturgy","authors":"Esther Elliott","doi":"10.1177/00145246231191325","DOIUrl":"https://doi.org/10.1177/00145246231191325","url":null,"abstract":"sources, illuminated by sociological studies that feature the relational rather than economic dimensions of gift-giving. In the Greco-Roman world gifts ‘create and sustain social ties’ (p. 81). With this understanding of gifts, Griffiths studies three summary statements in Acts (2:42-47; 4:32-35; 5:12-16) and strives to elucidate the nature of their relationship to the gift (dōrea) of the Spirit (e.g., Acts 2:38; 10:45). Griffiths asks, ‘What type of personal relationship does Luke portray . . . by God giving the gift of the Spirit at Pentecost?’ (p. 209). Consistent with current trends, Griffiths offers an expansive answer. In successive chapters he argues that the gift of the Spirit produces: witness, teaching, signs, and joy (chap 5); prayer, praise, and gratitude (chap 6); as well as communal sharing and unity (chaps 8-10). Griffiths concludes, ‘the gift of the Spirit affects every area of life’ (p. 210). Griffith is to be commended for his clear prose, thorough research, and numerous creative insights. He helpfully highlights the social significance of common meals (pp. 155-172) and acknowledges the difference between the views of the Essenes and the Jesus community with respect to possessions, noting the former practiced ‘shared ownership,’ the latter ‘shared access’ (pp. 157, 182). Griffiths’ study has two significant limitations. First, his analysis is limited to passages that speak of the Spirit as a gift and a few summary statements in Acts. Griffiths ignores the bulk of what Luke actually states about the Spirit. Thus, his conclusions are built upon a tenuous, untested, foundation. Secondly, Griffiths chooses to analyze Luke’s gift-giving language against the backdrop of the Greco-Roman rather than Jewish sources. Yet, in view of Luke’s numerous references to the LXX (e.g., Joel 3:1-5; cf. Num 11:29) and his portrayal of the Spirit as the source of prophetic inspiration (i.e., inspired speech and charismatic wisdom; Acts 2:17-21; cf. Luke 10:1-16), the Jewish background appears to be the more reliable guide. These limitations, I would argue, restrict Griffiths’s view. For example, on the basis of Luke 11:13 he asserts that the gift of the Spirit is ‘the ultimate good gift’ (p. 133), which is nothing less than the ‘power’ that binds ‘believers to one another and to God’ (p. 211). However, in Luke-Acts ‘salvation’ and ‘forgiveness’ (aphesis) frequently describe God’s redemptive blessings. Are not the disciples’ gratitude to God and their generosity toward one another linked primarily to the divine aphesis, which is indirectly linked to the Spirit who inspires proclamation of the gospel (Luke 24:46-49; Acts 2:38; 5:31-32)? This might explain why the disciples need to pray for the Holy Spirit (Luke 11:9-13; 12:11-12), particularly when they are commanded to stop speaking about Jesus, after Pentecost (Acts 4:18, 31). We must be careful to read Luke on his own terms and not force him into preconceived Pauline or Johannine categories. On this","PeriodicalId":43287,"journal":{"name":"EXPOSITORY TIMES","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135249205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
EXPOSITORY TIMESPub Date : 2023-09-01DOI: 10.1177/00145246231191327
Paul Foster
{"title":"Major Resource for the Study of Paul","authors":"Paul Foster","doi":"10.1177/00145246231191327","DOIUrl":"https://doi.org/10.1177/00145246231191327","url":null,"abstract":"that Irenaeus consistently uses the title γραφή as a designation for the Jewish scriptures. By contrast, he states ‘[n]o evidence of unquestionable use of γραφή as a title that included the apostolic writings was discovered’ (p. 49). The second chapter evaluates arguments that the apostolic writings are used by Irenaeus in the same way as he uses the Jewish scriptures. Laing argues that there are different patterns of use. He states that his analysis leads to the conclusion that ‘two central elements of Irenaeus’ use of the apostolic writings – his treatment of them as the testimony of the apostles and his central concern for the intention of the apostles in his interpretation – differ significantly from his use of Jewish scriptures as an inherently authoritative scriptural text’ (p. 89). Part two then constructs an alternative understanding of Irenaeus’ view of Apostolic writings. In essence it is argued that the authority of these writings derives from their apostolic origin, rather than intrinsic scriptural authority. Ultimately, however, he sees both the Jewish scriptures and the Apostolic writings being revelations of the Word ‘who is the only Revealer of the invisible Father’ (p. 187). However, the apostles are seen as being witnesses to the incarnation, and hence mediate that witness through their writings. This distinction is a fine one. Moreover, it may have been helpful to consider other contemporary understandings of the Jewish scriptures in early Christian texts such as the Epistle of Barnabas and the Epistles of Ignatius. Here the prophets are characterized as proleptic believers who in some sense foresaw the arrival of Christ. If Irenaeus subscribes to the same outlook, then perhaps he sees less distinction between the basis of authority for the Jewish scriptures and the Apostolic writings. Hence, a wider survey might have either strengthened or modified the findings of this study. Notwithstanding that observation, this is a carefully argued treatment that offers another account of the source of authority for the Apostolic writing according to Irenaeus, and calls into question the claim that Irenaeus understood these Apostolic writings to have scriptural status equivalent to the Jewish scriptures.","PeriodicalId":43287,"journal":{"name":"EXPOSITORY TIMES","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135249208","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
EXPOSITORY TIMESPub Date : 2023-09-01DOI: 10.1177/00145246231191324
Robert P. Menzies
{"title":"The Spirit as Gift: Initiating and Sustaining Relational Bonds","authors":"Robert P. Menzies","doi":"10.1177/00145246231191324","DOIUrl":"https://doi.org/10.1177/00145246231191324","url":null,"abstract":"language. Along with this go the significance of sleeping, intertextual reading with Revelation 21 and 22, Hebrews 12, Isaiah 7, Habakkuk and Zechariah, and much else. Dr Anthony opens a fountain of scriptural interpretation which engages visually with the transfiguration, recognising the Evangelists’ aim to enable readers to become believers who encounter God through Jesus. Warmly recommended.","PeriodicalId":43287,"journal":{"name":"EXPOSITORY TIMES","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135248856","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
EXPOSITORY TIMESPub Date : 2023-09-01DOI: 10.1177/00145246231197294
Stephen Westerholm
{"title":"Romans Within Judaism?","authors":"Stephen Westerholm","doi":"10.1177/00145246231197294","DOIUrl":"https://doi.org/10.1177/00145246231197294","url":null,"abstract":"What may a reader expect to find, and not find, in this ‘social identity’ commentary? A few examples will illustrate what not to expect. In standard commentaries on Romans, extended lexicographical study is given the phrase ‘the righteousness of God’ in 1:17; Campbell paraphrases ‘righteousness’ as ‘integrity’ and says no more (p. 65). Standard commentaries today are compelled to address the ethical issues raised by 1:26-27; the verses are not discussed by Campbell. The grammatical issue at 2:27 (whether the genitive with διά is instrumental or used [as in 4:11] of ‘attendant circumstance’) is not noted; without discussion, Campbell’s argument is based on the assumption that the phrase is instrumental (p. 102). The theological issue whether Paul speaks of universal salvation in 5:18-19 goes unmentioned. In short, Campbell did not intend to write yet another standard commentary on Romans. By way of compensation, three aspects of what Campbell does provide may be noted. First, while insisting that Romans is a letter, not a diatribe, Campbell consistently draws attention to instances of ‘diatribal style’ in Paul’s epistle. ‘Speaking in the voice of an imaginary interlocutor,’ Paul can criticize types of conduct without the offense that would have been caused by a more direct approach (pp. 40, 374). Second, Campbell repeatedly attributes significance to the Roman context of Paul’s letter. ‘It is probable,’ he comments, that the background to Paul’s usage of the term ‘gospel’ ‘lies in the “emperor ideology” in which the “good tidings” of the dawn of a new era are proclaimed with the accession of an emperor to the throne’ (p. 66); the chain of quotations in Romans 3:1018 reveals ‘the true nature of the Pax Romana as a system of violence contrary to its own claims for universal peace’ (p. 122); ‘it is possible that Paul deliberately chose to explain the role of Christ as bringer of (re)conciliation in contrast to the role ascribed publicly to the Caesar’ (p. 131); and so on. Third, Campbell interprets Romans as a letter written for an exclusively gentile audience, agreeing with (and frequently referencing) the work of ‘Paul within Judaism’ scholars. Since, however, there is a good deal of diversity within that ‘school,’ I confine attention, in this brief review, to Campbell’s own positions without commenting on their relationship to the work of other scholars. For Campbell’s Paul, the boundary line between those who belong to the people of God and all others lies between those who worship solely the God of Israel and those who do not. Borrowing language from social identity theorists, Campbell sees Paul addressing gentiles inclined to see the people of God as made up exclusively of Christ-followers (the ‘in-group’); Paul wants them rather to see themselves as ‘part of a larger superordinate group’ (pp. 26, 31, 95, 393). Their ‘in-group’ Romans Within Judaism? 1197294 EXT0010.1177/00145246231197294Book of the Month book-review2023","PeriodicalId":43287,"journal":{"name":"EXPOSITORY TIMES","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135248625","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
EXPOSITORY TIMESPub Date : 2023-09-01DOI: 10.1177/00145246231191322
Steve Walton
{"title":"Seeing the Transfiguration through Patristic Eyes","authors":"Steve Walton","doi":"10.1177/00145246231191322","DOIUrl":"https://doi.org/10.1177/00145246231191322","url":null,"abstract":"Dr Anthony provides a fascinating study of the reception of the synoptic transfiguration narratives, and particularly Luke, by patristic authors and in visual depictions up to the ninth century. The central thesis is that the early reception of the transfiguration narratives looks from a different perspective to modern historical-critical study. Specifically, he utilises the idea of a ‘scopic regime’, the particular social practice(s) of seeing—not simply what is seen, but (as we might say) the cultural lenses through which we look, including the value of vision over analysis, the filters which highlight some things rather than others, and our approach to describing what and how we see. Dr Anthony argues that the scopic regime of modernity focuses on the origin of the story, for the events described in the transfiguration accounts appear historically implausible and alien to many today. By contrast, ancient authors enter the story visually in order to learn from it what it means to encounter Christ in glory, in visions and dreams or through the church’s liturgy. Dr Anthony is not arguing that the ancients’ approach is better than historical-critical study; he proposes that these approaches are different, and that historical-critical scholarship has much to learn from this alternative approach. The ancients are not to be seen, therefore, as ‘pre-critical’ (as they are sometimes patronisingly identified), but differently critical, for they engage in thoughtful and creative reading of the story. The book is well written and clearly organised. After an introduction (ch. 1) explaining the project and setting up key hermeneutical themes, chapters follow on the content of the synoptic transfiguration narratives (ch. 2), and modern interpretation of those narratives (ch. 3). These prepare well for the considerable differences of approach found in 2 Peter, the Apocalypse of Peter, the Acts of Peter, and the Acts of John (ch. 4). Dr Anthony then studies how Tertullian and Origen, key figures in early biblical interpretation, read the story very differently from each other (ch. 5), before going on to consider interpretation in the Greek East after Origen (ch. 6) and in the Latin West after Tertullian (ch. 7). The longest chapter (ch. 8) then considers a number of visual depictions of the transfiguration in Sinai, Ravenna, Rome, Naples, the Utrecht Psalter, and an ivory plaque in London. This is a rich book with much to appreciate. In place after place Dr Anthony shows that how the apostles see (ecstasy? demonic vision? ‘mortal’ vision? like/unlike other vision and prophecy?), or whether sight is a metaphor for ascending to God, is a key question. Luke is particularly influential, notably his distinctive details about who enters the cloud, and his use of ‘glory’ and ‘exodus’ 1191322 EXT0010.1177/00145246231191322Book Reviews book-review2023","PeriodicalId":43287,"journal":{"name":"EXPOSITORY TIMES","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135248807","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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