Non Retaliation In Early Jewish And New Testament Texts

This study examines the varieties and continuities of ethical exhortations and ideals in the Jewish and Christian traditions (c. 200 BCE-100 CE) that fall under the rubric of non-retaliation. One of the principal conclusions of this thought-provoking work is that a critical factor in determining the shape of non-retaliatory ethics is whether the exhortation is applied to relations within the local and/or elect community or to relations with oppressors of the elect community. It becomes apparent also that the non-retaliatory ethic of the NT stands solidly in the tradition of non-retaliatory ethics in Early Judaism.

I. The ethics of non-retaliation in early Judaism -- II. The ethics of non-retaliation in the New Testament.

This volume analyzes the emergence of Jewish and Christian discourses of religious violence within their Roman imperial context with an emphasis on the shared textual practices through which authoritative scriptural traditions were redeployed to represent, legitimate, and indeed sacralize violence.

Recently a growing number of Christians have actively promoted the concept of "restorative justice" and attempted to develop programs for dealing with crime based on restorative principles. But is this approach truly consistent with the teaching of Scripture? To date, very little has been done to test this claim. Beyond Retribution fills a gap by plumbing the New Testament on the topics of crime, justice, and punishment. Christopher Marshall first explores the problems involved in applying ethical teachings from the New Testament to mainstream society. He then surveys the extent to which the New Testament addresses criminal justice issues, looking in particular at the concept of the justice of God in the teachings of Paul and Jesus. He also examines the topic of punishment, reviewing the debate in social thinking over the ethics and purpose of punishment -- including capital punishment -- and he advocates a new concept of "restorative punishment." The result of this engaging work is a biblically based challenge to imitate the way of Christ in dealing with both victims and offenders. - Publisher

The essays in this irenic book explore two pervasive New Testament teachings that are foundational to peace: Jesus' commands to love enemies and not to retaliate against those who do evil. These themes are covered from a variety of perspectives, showing the impact of Jesus' teaching throughout the New Testament.

Forgiveness is at the heart of the Christian Gospel. It goes hand in hand with love, mercy, and grace, the fundamental theological virtues. However, forgiveness is easier to define than it is to embody. This unique collection of essays brings together theologians, ethicists, and ministry practitioners into a constructive dialog which explores the complex and crucial concept of forgiveness: what it is, where it is to be found, and how it might be practiced. These essays reflect the perspectives of those from various traditions who nonetheless take the Christian Scriptures seriously, believe that forgiveness is central to living out the Gospel, and are creative in the ways in which forgiveness can be practiced. Forgiveness is an art and not simply a science; as such it requires trust, skill, and hope alongside love, mercy, and grace if it is to be embodied. This volume offers a unique window into the art of forgiveness and the faithful and innovative ways in which it is to be understood, embodied, and cultivated.

In Matthew 5:38-42, Jesus overrides the Old Testament teaching of 'an eye for eye and a tooth for a tooth' - the Lex Talionis law - and commands his disciples to turn the other cheek. James Davis asks how Jesus' teaching in this instance relates to the Old Testament talionic commands, how it relates to New Testament era Judaism and what Jesus required from his disciples and the church. Based on the Old Testament texts such as Leviticus 24, Exodus 22 and Deuteronomy 19, a strong case can be made that the Lex Talionis law was understood to have a literal application there are several texts that text of Leviticus 24 provides the strongest case that a literal and judicial application. However, by the second century AD and later, Jewish rabbinic leadership was essentially unified that the OT did not require a literal talion, but that financial penalties could be substituted in court matters. Yet there is evidence from Philo, Rabbi Eliezer and Josephus that in the first century AD the application of literal talion in judicial matters was a major and viable Jewish viewpoint at the time of Jesus. Jesus instruction represents a different perspective from the OT lex talionis texts and also, possibly, from the Judaism of his time. Jesus commands the general principle of not retaliation against the evil person and intended this teaching to be concretely applied, as borne out in his own life. JSNTS