The Questions On The Octateuch Volume 1

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Introduction: Trends in Post-Vatican II Scholarship on Scripture and Moral Theology William C. Mattison III On Pilgrimage with Abraham: How a Patriarch Leads Us in Formation in Faith Jana M. Bennett Joseph the Just and Matthew’s Matrix of Mercy: The Redefinition of Righteousness Jonathan T. Pennington “Repent for the Kingdom of Heaven is at Hand!ˮ (Mt 3:1 and 4:17): Conversion in the Gospel and the Christian Life Anton ten Klooster “Those He Predestined He Also Calledˮ (Romans 8:30): Aquinas on the Liberating Grace of Conversion Daria Spezzano Almsgiving as an Integral Practice of Repentance for Christian Discipleship: The Gospel of Luke and Daniel 4:24 James W. Stroud A Defense of the Command/Counsel Distinction Based on Matthew 19 and 1 Corinthians 7 John Meinert Newness of Life and Grace Enabled Recovery from Addiction: Walking the Road to Recovery with Romans 7 Andrew Kim

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Biblical scholars have often contrasted the exegesis of the early church fathers from the eastern region and school of Syrian Antioch against that of the school of Alexandria. The Antiochenes have often been described as strictly historical-literal exegetes in contrast to the allegorical exegesis of the Alexandrians. Patristic scholars now challenge those stereotypes, some even arguing that few differences existed between the two groups. This work agrees that both schools were concerned with a literal and spiritual reading. But, it also tries to show, through analysis of Theodore and Theodorets exegesis and use of the term theria, that how they integrated the literal-theological readings often remained quite distinct from the Alexandrians. For the Antiochenes, the term theria did not mean allegory, but instead stood for a range of perceptionsprophetic, christological, and contemporary. It is in these insights that we find the deep wisdom to help modern readers interpret Scripture theologically.

"As the Roman Empire broke down in western Europe, its stability and prosperity moved decisively to the east, producing history's first truly affluent, multi-faceted Christian society, in what is now known as the Byzantine Empire. What united the twenty-four million people living in this vast realm--Roman citizens all, but as diverse as the landscape itself--was a shared conviction in the Christian ideal of philanthrōpia. In this sweeping cultural and social history of Christian philanthropy, Daniel Caner shows this practice involved more than simply a love of humanity; it required living up to Jesus's injunction to 'Give to all who ask of you' by offering mercy and material aid to every human being, whatever their origin or status. Yet this commitment to the common good arose in an aristocratic society marked by sharp gradations of rank and privilege and dominated by an official church experiencing explosive growth and unprecedented affluence. In tracking the evolution of distinctive ideals and modes of Christian giving over three centuries, Caner brings to the fore the people of Byzantium, from the countryside to the lower levels of urban society to the elites, and the complex, hierarchical relationships that these gifts fostered among them. Drawing on an immense range of evidence, The Rich and the Pure offers nothing less than a portrait of the whole of early Byzantine society"--

The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.

From the 6th century onwards, Syriac patristic florilegia – collections of Greek patristic excerpts in Syriac translation – progressively became a prominent form through which Syriac and Arab Christians shaped their knowledge of theology. In these collections, early Greek Christian literature underwent a substantial process of selection and re-organization. The papers collected in this volume study Syriac florilegia in their own right, as cultural products possessing their own specific textuality, and outline a phenomenology of Syriac patristic florilegia by mapping their diffusion and relevance in time and space, from the 6th to the 17th century, from the Roman Empire to China.

Integrating patristics and early Jewish mysticism, this book examines Gregory of Nyssa's tabernacle imagery, as found in Life of Moses 2. 170-201. Previous scholarship has often focused on Gregory's interpretation of the darkness on Mount Sinai as divine incomprehensibility. However, true to Exodus, Gregory continues with Moses's vision of the tabernacle 'not made with hands' received within that darkness. This innovative methodology of heuristic comparison doesn't strive to prove influence, but to use heavenly ascent texts as a foil, in order to shed new light on Gregory's imagery. Ann Conway-Jones presents a well-rounded, nuanced understanding of Gregory's exegesis, in which mysticism, theology, and politics are intertwined. Heavenly ascent texts use descriptions of religious experience to claim authoritative knowledge. For Gregory, the high point of Moses's ascent into the darkness of Mount Sinai is the mystery of Christian doctrine. The heavenly tabernacle is a type of the heavenly Christ. This mystery is beyond intellectual comprehension, it can only be grasped by faith; and only the select few, destined for positions of responsibility, should even attempt to do so.