Prophetic Traditions

In this study it is argued that the book of Jeremiah was influenced by the books of Amos and Hosea. All three books show a similar pattern of development. There is a correspondence between the reactions of those addressed and the prophetic message, which changes from the preaching of repentance to a message of irreversible judgment. Finally, these prophets testified that only God could bring about a new future. This study, which originally took the form of a dissertation, examines several topics common to Hosea, Amos and Jeremiah. Dr. Lalleman demonstrates important correspondences which point to a prophetic tradition received and developed by Jeremiah in his own way. The research concentrates on the themes of repentance and hope, covenant, and the role of the prophet in intercession, as well as his personal involvement in his message. The differences between these prophetic books, however, show that the individual characteristics of each prophet must not be neglected. The assumption of one monolithic Deuteronomistic redaction responsible for the editing of all the books is therefore unlikely. The prophets are best interpreted in their own historical contexts, although they are connected by a common spiritual heritage, a prophetic tradition.

This work is concerned with the influence of biblical and prophetic traditions on the author of the book of Revelation, and in particular his use of the prophecies of Isaiah. First, John's own prophetic consciousness and expression is compared with previous Israelite-Jewish and early Christian prophetic conventions. This is followed by an evaluation of John's use of the OT in general, including a discussion of methodology for isolating allusions, the question of the validity of the terms quotation and allusion in Revelation, and the presence of thematic patterns in the author's choice of Scripture. All this is foundational to the main portion of the work (Ch. III), where a detailed analysis is undertaken to determine the validity of all proposed allusions to Isaiah in the book of Revelation. Of the 72 suggested allusions treated, 40 were judged as certain or virtually certain, 24 were considered as unlikely or doubtful, and 8 were appraised as probable or possible. Those allusions which were accepted received further evaluation to see how and why they were used by John, with special attention given to the tradition-history of the passage used, and the possible interpretative techniques employed. A variety of exegetical and literary devices were uncovered, including the use of catchwords, inclusio, repetition of texts, exploitation of Hebrew parallelism, and the collection of texts around a central theme. Furthermore, John's use of Isaiah is concentrated in basic areas, with clusters of Isaiah texts appearing in specific sections of Revelation. The principal Isaian themes with which he is interested are holy war and the Day of the Lord, oracles against the nations, and salvation prophecies relating to the community of faith and the restored and glorified Jerusalem. It was concluded that on the whole, John's use of Isaiah is not random, and he does not use the OT texts merely as a visionary resource for language, phrases, structural patterns etc. But he consciously carries on the prophecies of his biblical predecessors and invokes their authority. The remnants and results of John's interpretation of Isaiah presuppose exegetical activity and application prior to the vision experience and it is likely that at least some of his intended readers were familiar not only with his theological concerns, but also with his methodological approach.

This work is concerned with the influence of biblical and prophetic traditions on the author of the book of Revelation, and in particular his use of the prophecies of Isaiah. First, John's own prophetic consciousness and expression is compared with previous Israelite-Jewish and early Christian prophetic conventions. This is followed by an evaluation of John's use of the OT in general, including a discussion of methodology for isolating allusions, the question of the validity of the terms quotation and allusion in Revelation, and the presence of thematic patterns in the author's choice of Scripture. All this is foundational to the main portion of the work (Ch. III), where a detailed analysis is undertaken to determine the validity of all proposed allusions to Isaiah in the book of Revelation. Of the 72 suggested allusions treated, 40 were judged as certain or virtually certain, 24 were considered as unlikely or doubtful, and 8 were appraised as probable or possible. Those allusions which were accepted received further evaluation to see how and why they were used by John, with special attention given to the tradition-history of the passage used, and the possible interpretative techniques employed. A variety of exegetical and literary devices were uncovered, including the use of catchwords, inclusio, repetition of texts, exploitation of Hebrew parallelism, and the collection of texts around a central theme. Furthermore, John's use of Isaiah is concentrated in basic areas, with clusters of Isaiah texts appearing in specific sections of Revelation. The principal Isaian themes with which he is interested are holy war and the Day of the Lord, oracles against the nations, and salvation prophecies relating to the community of faith and the restored and glorified Jerusalem. It was concluded that on the whole, John's use of Isaiah is not random, and he does not use the OT texts merely as a visionary resource for language, phrases, structural patterns etc. But he consciously carries on the prophecies of his biblical predecessors and invokes their authority. The remnants and results of John's interpretation of Isaiah presuppose exegetical activity and application prior to the vision experience and it is likely that at least some of his intended readers were familiar not only with his theological concerns, but also with his methodological approach.

Throughout history, different civilisations have given rise to many alternative worlds. Each of them was the enactment of a unique story about the structure of reality, the rhythm of time and the range of what it is possible to think and to do in the course of a life. Cosmological stories, however, are fragile things. As soon as they lose their ring of truth and their significance for living, the worlds that they brought into existence disintegrate. New and alien worlds emerge from their ruins. Federico Campagna explores the twilight of our contemporary notion of reality, and the fading of the cosmological story that belonged to the civilisation of Westernised Modernity. How are we to face the challenge of leaving a fertile cultural legacy to those who will come after the end of our future? How can we help the creation of new worlds out of the ruins of our own?

V.1 Historical traditions.

This expansive volume traces the rhetoric of reform across American history, examining such pivotal periods as the American Revolution, slavery, McCarthyism, and today's gay liberation movement. At a time when social movements led by religious leaders, from Louis Farrakhan to Pat Buchanan, are playing a central role in American politics, James Darsey connects this radical tradition with its prophetic roots. Public discourse in the West is derived from the Greek principles of civility, diplomacy, compromise, and negotiation. On this model, radical speech is often taken to be a sympton of social disorder. Not so, contends Darsey, who argues that the rhetoric of reform in America represents the continuation of a tradition separate from the commonly accepted principles of the Greeks. Though the links have gone unrecognized, the American radical tradition stems not from Aristotle, he maintains, but from the prophets of the Hebrew Bible.

Contrary to popular belief, the biblical prophets do far more than predict the future. They speak truth to power, they tell the truth about the uncomfortable past, they indict empty religiosity, they advocate for poor people and working people while seeking justice—all at tremendous risk to themselves. In Walking in the Prophetic Tradition Jason Bembry argues that the prophets have too often been domesticated by cultural impulses that reduce the prophetic message to prediction about Jesus or the end times. This book highlights themes addressed by the Old Testament prophets and connects each theme to modern people who exemplify passion for those same ideals. In this sense the prophetic tradition comes to life in the lived testimony of Martin Luther King Jr., Dorothy Day, Myles Horton, César Chávez, and Cornel West—moderns who stand courageously in this tradition. This book is a guide for all who seek a fuller understanding of the Old Testament prophets and who want to continue their work in the present.

Application and re-Interpretation of biblical traditions in the Book of Malachi. A traditio-historical study. Six passages in Malachi, together with the superscription (Mal 1:1) and the additions (Mal 3:22‐24), are analyzed. The creative use of the traditions is demonstrated, including the prophet's exegetical techniques. Lines of connections are detected between Malachi and legal texts (Leviticus and Deuteronomy), earlier prophetic words, Chronicles, and Wisdom literature.