A Phenomenology of Utterance and Prophetic Teaching in the Threshold

In this essay, the authors explore the phenomenon of utterance we find in speech and teaching. Jean-Luc Marion’s third phenomenological reduction serves as a methodological foundation for this exploration which moves through Biblical literature and autobiography – both centred on the story of the election of Samuel – before leading into a meditation on the Call of and Response to the Other. The Call and Response guide the essay to a theory of prophetic teaching emerging within its phenomenology of utterance that situates itself between philosophical anthropology and philosophical theology, and between Jewish and Catholic traditions.

The Term ἀντίψυχος as an Expiatory Sacrifice of Martyrs in the Light of The Fourth Book of Maccabees and Other Ancient Extra-Biblical Literature

The Fourth Book of Maccabees (4 Macc) in the description of Eleazar's prayer, before he suffered a martyr’s death (6:29) as well as the martyrdom of seven brothers and their mother who suffered for the nation (17:21), the term ἀντίψυχος (which means “given in exchange for life”) is used twice. This adjective appears only twice in the Septuagint (LXX), to be precise, in 4 Macc The context of both passages suggests a broader meaning of the term, translated with reference to a sacrifice of life having a propitiatory, expiatory, vicarious and voluntary character, and even atonement for the sins of the Jewish people. In this article, the subject of expiatory martyrdom in 4 Macc will be taken in the context of the biblical, apocryphal and other ancient texts, with reference to the flow of ideas and terminology of Greco-Roman religion, poetry and philosophy. In addition, possible translations of the term ἀντίψυχος will be analyzed, included in the broader context of Greek and other terminologies, so as to show possible connections between the idea of ​​expiatory martyrdom and the ideas described in the New Testament.

African and Rwandan Translations of the Bible

The article offers a concise presentation of the project linked to the Library Fund of the Pontifical Urbaniana University, namely, to study the inculturation of the Christian faith by relating the documentation on the editions of the Bible to the catechisms in the territories entrusted to the pastoral care of the Congregation for Evangelization of peoples. The vastness of the project itself is marked today by the difficulty of using more extensive documentation than that present in the Fund of the same Library. However, more limited segments of the indicated material of interest can already be identified. More specifically, the African continent shows quite a varied phenomenology of the editions of the Bible: from translations of the Latin Vulgate into local languages, to translations from English or French, themselves translations from Latin. In the post-conciliar period, the translations of the Bible from the original biblical languages emerge. This is the case of the Kinyarwanda versions of the NT (1988, 1989) and of the OT-NT in a single volume (1990, 1992), in which, alongside pastoral purposes, the results of modern biblical exegesis are evident, to the point of proposing categorizations of literary bodies of biblical literature from an interconfessional and also interreligious perspective.

Unapologetic Apologetics: Julius Wellhausen, Anti-Judaism, and Hebrew Bible Scholarship

Julius Wellhausen (1844–1918) is in many ways the ancestor of modern Hebrew Bible scholarship. His Prolegomena to the History of Israel condensed decades of source critical work on the Torah into a documentary hypothesis that is still taught today in almost all Hebrew Bible courses in some form. What is not taught as frequently is the anti-Judaism that underpins his hypothesis. This is in part due to unapologetic apologetics regarding Wellhausen’s bias, combined with the insistence that a nineteenth-century scholar cannot be judged by twenty-first century standards. These calls for compassion are made exclusively by white male scholars, leaving Jewish scholars the solitary task of pointing out Wellhausen’s clear anti-Judaism. In a discipline that is already overwhelmingly white, male and Christian, the minimizing of Wellhausen’s racism suggests two things. First, those who may criticize contextual biblical studies done by women and scholars of color have no problem pleading for a contextual understanding of Wellhausen while downplaying the growing anti-Judaism and nationalism that was a part of nineteenth-century Germany. Second, recent calls for inclusion in the Society of Biblical Literature may be well intentioned but ultimately useless if the guild cannot simply call one of its most brilliant founders the biased man that he was.

The Pedagogical Challenge

The field of Second Language Acquisition has long since reached consensus that the most effective way to teach a foreign language is through “Communicative Methods” that immerse students in the language as soon and as fully as possible, requiring them to hear and speak—not translate—the new language. Are there lessons from this we can learn for teaching classical languages such as Greek and Hebrew? Below is an edited transcript of a panel sponsored by the National Association of Professors of Hebrew at the 2017 conference of the Society of Biblical Literature. The publication of Paul Overland’s textbook, Learning Biblical Hebrew Interactively (2016), provided the occasion for a group of Hebrew language instructors to reflect together on the challenges and possibilities of Second Language Acquisition communicative methods for teaching Biblical Hebrew.

Art, Aesthetics and the Dynamics of Visuality in Ezekiel 23

This essay explores Ezekiel 23 as a text about art and aesthetics. As an aesthetic response to an artistic endeavour, it argues that the description of Oholibah’s act of viewing must be placed within the context of strategies for verbalizing visual phenomenon in biblical literature. And as a work of art, the carved Chaldean officers must be understood within larger ancient Near Eastern artistic conventions. The convergence of these distinct but related focuses allows us to reassess Oholibah’s act of viewing art and its role in Ezekiel 23.

Les styles du temps

Starting from Ricœur’s last meditations on death, time, and eternity, we first seek to show the difficulties of Whitehead’s idea of a memory of God who would be “the great monad” (which frightened Jean-François Lyotard), or the Hegelian recapitulation. The navigation then reverses towards the insurmountable plurality of temporalities. In the wake of Marielle Macé’s work on style, we will seek not only in narrativity, which is itself a form of resistance to totalizations, but in all genres and forms of language, the infinitely varied ways of dealing with time. If we agree to reintegrate the Ricœurian studies of biblical literature into the philosophical field, we will resituate biblical narrative, itself inseparable from the prescriptive of the Torah which is always already there, in its textual intersection with other biblical literary genres, the broken time of the prophetic irruption, the eternal everydayness of wisdom literature, the metaphorical games of the hymn, etc.

Influence: On Rhetoric and Biblical Interpretation

The influence of the Bible in human history is staggering. Biblical texts have inspired grand social advancements, intellectual inquiries, and aesthetic achievements. Yet, the Bible has also given rise to hatred, violence, and oppression—often with deadly consequences. How does the Bible exert such extraordinary influence? The short answer is rhetoric. In Influence: On Rhetoric and Biblical Interpretation, Michal Beth Dinkler demonstrates that, contrary to popular opinion, rhetoric is not inherently “empty” or disingenuous. Rhetoric refers to the art of persuasion. Dinkler argues that the Bible is by nature rhetorical, and that understanding the art of persuasion is therefore vital for navigating biblical literature and its interpretation. Influence invites readers to think critically about biblical rhetoric and the rhetoric of biblical interpretation, and offers a clear and compelling guide for how to do so.

Linguistics, Philology and the Biblical Text

The relationship between linguistics and philology, within biblical studies, became a fraught issue when the Society of Biblical Literature proposed subordinating linguistics to philology. The larger concern is the integrity and integration of scholarship within biblical studies, which itself is related to the integration of scholarship within the academic world. The history of institutionalised scholarship suggests two potential paths for biblical studies: one in which each sub-discipline pursues relative independence and expands the field of knowledge from a detached, scientific vantage point, and one in which the role of the text in speaking to a community is sought in the context of relational knowledge.