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Matthew’s gospel employs more than half of its Old Testament citations within the gospel’s prologue (Matt. 1-4). Although these texts lead Matthew’s story, many scholars have long assumed that the scriptural citations have nothing to do with their original OT context. Was Matthew a bumbling hermeneutist? Not so, says Nicholas Piotrowski. In his book, Matthew’s New David at the End of Exile (Brill, 2016), Nicholas investigates Matthew’s OT quotations and finds that they provide reading and worldview orientation for the gospel’s audience. The seven prologue quotations all emerge from OT contexts concerned with David or the end of the exile, or both—a dual theme that provides an interpretative guide for the entire narrative of Matthew’s gospel.
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Suffering and death are two topics that are frequently referred to in the Epistle to the Hebrews, but have rarely been examined within scholarship on this New Testament book. Join us as we talk with Bryan Dyer about his own study of these themes, and then discover how he connects them to the social situation addressed in Hebrews. In his book, Suffering in the Face of Death: The Epistle to the Hebrews and Its Context of Situation (Bloomsbury, 2017), Bryan reveals how the author of Hebrews is responding to the reality of suffering in the lives of his audience. With this awareness, it becomes clear how the Epistle also responds to the audiences pain by creating models of endurance in suffering and death. These serve to motivate the author’s audience toward similar endurance within their own social context.
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For those of us who pay close attention in Sunday school, a troubling dissimilarity may begin to appear between what we are told of God’s personality and what we learn of it from His actions. For example, we are told that God is merciful, just, compassionate, and the very definition of love and forgiveness. However, the Bible lays out God’s primary qualities very differently: he is jealous, petty, unforgiving, bloodthirsty, vindictive, and worse! Originally conceived as a joint presentation between influential thinker and bestselling author Richard Dawkins and former evangelical preacher Dan Barker, the book we will be talking about today, God: The Most Unpleasant Character in All Fiction (Sterling, 2016) provides an investigation into this rather serious discrepancy. Barker combs through both the Old and New Testament (as well as thirteen different Bible editions), presenting powerful evidence for why the Scripture shouldn’t govern our everyday lives.
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When teaching the first half of world history, I always do a little section on Augustine. My focus is on how he was an important theologian who shaped Christian understandings of war and even influenced Dr. Martin Luther King Jr., as seen in his Letter from Birmingham Jail. The fact though is that I could have an entire course on Augustine, such was the breadth and depth of his thought. James K. Lee, in his new book Augustine and the Mystery of the Church (Fortress Press, 2017), explores one aspect of Augustine’s thought—his ecclesiology. In this carefully written and researched book, James shows how Augustine’s understanding of the church was Christ-centered, and as such, it was not simply an invisible communion of believers isolated from each other, but has a visible, communal aspect and is active in this world. This book is therefore highly suited to anyone interested in Augustine’s thought and ecclesiology, and would work well in a graduate seminar.
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Material success and prosperity are the aspirational goal for many Americans. The myth of meritocracy embedded in this national ethos has made this dream a civil religion. In Profane Parables: Film and the American Dream (Baylor University Press, 2016), Matthew S. Rindge, Associate Professor of Religious Studies at Gonzaga University, explores critiques of this vision of contemporary America in popular cinema. Through a close investigation of the films Fight Club (1999), American Beauty (1999), and About Schmidt (2002) Rindge dissects constructions of the relationship between national success and the accompanying denial of death. Myth has long been a central motif in the study of religion so he frames film as parables that dismantle orthodox myths. Putting these films in conversation with biblical texts Rindge demonstrates how cinema can be situated as both myth-maker and myth deconstruction. In our conversation we discussed the prosperity gospel of American nationalism, creating a meaningful life, the denial of human fragility, biblical laments, and the field of religion and film.
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Normally, we feature books, but this time we’re highlighting an independent press making waves in academic works on the ancient Near East, Syriac, Islam, Jewish studies, and more: Gorgias Press. Based in New Jersey, the press has grown since its inception in 2001 to include the publication of journals, open-source projects, and countless monograph and handbook series. We talk to the founder, George Kiraz, also director of the Beth Mardutho (The Syriac Institute) about how the press came about, what goes into running such a press, the press’ philosophies, and future plans. George Kiraz himself is a tremendous scholar of Syriac and a pioneer in digital humanities, among whose many publications include The Syriac Dot and many linguistic texts.
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In a career spanning several decades, James L. Kugel has illuminated the Hebrew Bible from the perspectives of both a biblical scholar of enormous skill and eloquence and as an engaged and imaginative reader. In The Great Shift: Encountering God in Biblical Times (Houghton Mifflin Harcourt, 2017), Kugel, Starr Professor Emeritus of Hebrew Literature at Harvard University, consults not only biblical scholarship but neuroscience and anthropology to examine the relationship between conceptions of self and conceptions of God. The way these conceptions shift over time, and the way biblical text itself reflects on these changes, shed new light on changing notions of self and God, and the relationship between these changes.
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Messiah ben Joseph, the slain Galilean messiah, is the most enigmatic figure in Rabbinic Judaism. David C. Mitchell‘s Messiah ben Joseph (Campbell Publications, 2016) proposes that this messiah is not a rabbinic invention at all, however, and convincingly details Messiah ben Joseph’s emergence as early as the Pentateuch. Join us as we talk with Mitchell about his fascinating book.
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I own many Bibles, but curiously, I didn’t purchase any of them. They were all given to me, almost all by Protestant Christians. And, considering the history of Protestant Christianity, that impulse to freely offer “God’s word” makes a lot of sense. John Fea takes up the institutionalized giving of Bibles in a primarily American context in his new book, The Bible Cause: A History of the American Bible Society (Oxford University Press, 2016). Through a meticulously researched and carefully constructed chronological narrative of the American Bible Society, Fea expertly touches upon themes of foreign relations, gender, race, technology, and the changing American religious landscape from just after the Revolution to today. This fascinating work would therefore be of interest to general readers and to experts in the field, and is particularly noteworthy as it explores Christianity outside of traditional denominational lines.
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In Denying Her Voice: The Figure of Miriam in Ancient Jewish Literature (Vandenhock and Ruprecht, 2016) Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78.
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