CBA
RESEARCH REPORTS--2010
Martin C. Albl,
“Nature and Natural Law in the Letter
of James”
My paper
explores James’ conception of nature (creation), human nature, and a
divinely-given law of nature. Viewed in themselves, both nature and human
nature are fleeting (1:10-11; 4:14). The desire and passions that make human
life unstable and violent (1:14; 4: 1) mirror the wind-driven wave (1:6) and
the untamed beast (3:7). Peace and stability are restored when God’s divine
gift of reason and order (logos) are
received: by accepting the implanted logos
(1:21), humans follow a natural law in producing good works, just as the
earth’s acceptance of rain from above naturally produces fruit (5:18).
Laurie A. Brink, O.P., Catholic Theological
“Reading Ancient Texts in Context: The Characterization of
Soldiers in Acts of the Apostles”
In narrative
criticism the process of characterization anticipates a shared horizon of
expectations between author and audience. Contemporaneous literature and
epigraphic evidence can provide a view of that horizon, thus allowing the
modern reader to participate in the character-building process despite the
distance of time. This project investigates the relationship between historical
data and narrative criticism so as to better understand Luke’s rhetorical
agenda, particularly with regards to his characterization of the Roman military
in the Acts of the Apostles.
John J. Clabeaux,
“The Effects of Second
This is a progress report of a study of the significance of “
Daniel K. Darko,
“Re-examining the
‘Apologetic Hypothesis’ and the Social Import of the Haustafel in Ephesians”
The prevailing scholarship on the household code in Ephesians
places its function alongside other NT Haustafeln, claiming that they share
similar goals to integrate the readership into the wider society. The proponents
argue that Ephesians adopts the hierarchical structure of the Greco-Roman world
to encourage social integration. In this
paper, I argue that the passage rather seeks to promote internal cohesion in
the households of the early Christians and in the church – with no apologetic
aim.
Michael W. Duggan, St. Mary’s University College,
Calgary
“Aramaic Documents in Ezra: Authenticity, Function,
and Theology”
The Aramaic documents in Ezra 4:8-7:26 are the only
official statements in the language of an imperial power in the MT. There are
seven items of the Persian administration: the Samaritan officials’
anti-Jerusalem protest (4:11b-16); Artaxerxes’ response (4:17-22); Governor
Tattenai’s questioning the Temple reconstruction (5:7-17); the archival scroll
of Cyrus’ decree (6:2-5); Darius’ response to Tattenai (6:6-12); Artaxerxes’
certification of Ezra to the regional governors (7:11-24); and Artaxerxes’
appointing Ezra to teach the Torah in Yehud (7:25-26). Are these authentic
Achaemenid documents? What is their narrative function in Ezra-Nehemiah? What
contribution do they make to the theology of Ezra-Nehemiah?
Paul S.
Evans,
“Historia or Exegesis? Assessing the Chronicler’s Hezekiah-Sennacherib
Narrative”
This paper examines the Chronicler’s reworking
of 2 Kings 18-19 in 2 Chronicles 32 to assess both the Chronicler’s method and
the historical value of his narrative. Regarding method, I argue that in most
of his divergences the Chronicler was following the perceived lead of his
Vorlage (e.g., Sennacherib’s failure to conquer Judah’s fortified cities in 2
Chr 32:1 was suggested by Assyrian abandonment of Lachish and Libnah in 2 Kgs
19:8-9). Regarding historical value (though somewhat undermined by his exegetical
method), some non-synoptic material in the 2 Chronicles 32 is found to be of
some value for historical reconstruction.
Pablo T. Gadenz,
“Covenant-Making by
Blood: The Crux at Heb 9:16-17”
While most
versions and commentaries understand diathēkē
to mean “will” or “testament” in Heb 9:16-17, several commentaries and recent
works present strong arguments that it means “covenant” instead. In this paper, these various “covenant”
arguments are further developed and refined.
It is argued that in 9:16-17 a principle for the establishment of a
covenant is enunciated which applies to both the new covenant mediated by
Christ (9:15) and the Sinai covenant (9:18).
As a result, the juxtaposition of these two covenants allows further
parallels between them to be drawn.
“Teaching Biblical Studies Emphasizing Human
Dignity and Justice: A Pedagogical Discussion”
This paper is a reflection about teaching
biblical studies giving special attention to human dignity and justice, a focus
underscored by
the renewed attention given to Catholic Social Teaching in Catholic
universities. It raises the question of whether emphatically
stressing the biblical roots of the concepts of human dignity and justice
throughout the teaching of a range of biblical studies courses actually has
much impact on student thought, and if so, how. A few case studies will be
summarized, one based on the teaching of undergraduates at the University of
San Diego, and one concerning teaching non-traditional adult undergraduates at
Holy Spirit College of Philosophy and Theology, Hong Kong.
Gregory Yuri Glazov, Immaculate
“In Defense of Goulder’s Understanding
of the Structural Links between The Lord’s Prayer, the Beatitudes, and the
Sermon on the Mount”
Michael
Goulder’s thesis that the Sermon on the Mount explicates the Beatitudes in
reverse order, presented in his Midrash
and Lection in Matthew, is not discussed in the principle studies accorded
to the Sermon on the Mount, the Beatitudes or the Matthean Lord’s Prayer. The
reason for this is the failure of his Lectionary thesis for Matthew. The
argument regarding the structure of the Sermon on the Mount, however, is independent
of this thesis and deserves consideration. This paper advocates that
understanding in the course of exploring the relationship of the Lord’s Prayer
to the Beatitude on hungering and thirsting for righteousness.
Mark J. Goodwin,
“Critiquing A Consensus: The Theory of Synagogue Expulsion in John”
Originally developed
by Raymond Brown and J. Louis Martyn, the theory of synagogue expulsion has
played a major role in the interpretation of John's Gospel. Nonetheless, the
original expressions of the theory have been subjected to a rigorous sifting
and critique that have yielded a modified theory, more general in its form and
reduced to a few basic elements. There are two aims of this paper. First, it
will seek to describe the main aspects of the modified theory based on its use
in recent commentaries and secondary literature. Second, it will attempt to
assess the modified theory in terms of strengths and weaknesses.
Harry Hagan, O.S.B., Saint Meinrad Seminary &
“The ‘Two Men in Dazzling Garments’
(Luke 24:4)”
In his History of the Synoptic Tradition,
Rudolf Bultman notes: “In Mk. 16:5 there is one angel at the tomb; this has
become two in Lk. 24:4” (p. 316). His assumption of angels is typical of
scholars. However, Luke clearly states they were “two men” — idou andres duo.
If Luke meant angels, why did he say “men”? I shall argue that text points us
to Moses and Elijah as the identity of these “two men,” and that they also
appear at the ascension (Acts 1:10). I hope to demonstrate that this
identification is significant for Luke’s theology.
Karina Martin Hogan, Fordham University
“The ‘Earthy’ Origins of Humankind in
Ben Sira and the Book of the Watchers”
This paper explores the metaphorical connection between the earth and human
mortality and procreation in two early Jewish texts, the Wisdom of Ben Sira and
the Book of the Watchers in 1 Enoch. While in Ben Sira, this metaphorical
meaning of the earth is developed primarily in exegetical dialogue with Genesis
2–3, the Enochic text arrives at the same metaphor by a different route: the
myth of the descent of heavenly beings to earth to mate with human women (based
on Gen 6:1-4). The wisdom text and the apocalypse evaluate the earth
differently, but their metaphorical associations are similar.
John R. Jackson,
“Psalm
37 and Liturgies of
Expressions of confidence in
God's justice, as in Ps 37:25-26, are not expressions of a naïve theology, like
the platitudes of Job's interlocutors.
Rather, they serve as articulations of defiance and constructions of a counter-reality in the face of evil. German pastor Hermann Maas once wrote that he
recited the words of Psalm 37 daily as he feared the possibility that the SS
would arrest him for his activities of saving Jews in
Henry Ansgar Kelly,
“Early Reactions to God’s Empty Threat of Instant Death to Adam”
The
Serpent was right in telling Eve that she and Adam would not die on the day
they ate of the Knowledge-Tree; Adam was destined to die all along (dust to
dust), unless he ate of the Life-Tree, now closed off. Some early reports do not consider death to
be a penalty for their sin: 1 Enoch
(Book of Watchers, Book of Dreams), Wisdom (10:1-2), and Josephus; others do
see death to be the result: Sirach,
Paul, 4 Ezra, Sybilline Oracles 1, and Philo (spiritual death, then real
death). Justin and later writers
complicate matters by involving Satan.
Kenneth D. Litwak,
"Expectations of Early Christian Audiences and the Use of
Quotations in Rhetoric"
This paper argues that the use of quotations
by writers on rhetoric can give us insight into how New Testament writers
expected their audiences to access the Scriptures of Israel when these are
quoted. Examples of the use of quotations for instruction in classical
rhetorical works may shed light on what NT authors expected their audiences to
be able to do. Writers such as
Quintilian and Theon quote earlier works for audiences to use as models of good
rhetorical style. Audiences needed to
access these works in written form and the same may be expectations of NT
authors.
Hellen Mardaga, The
“The Hapax Legomena in the Gospel of John”
This paper
deals with the hapax legomena (84)
that occur in the Gospel of John. First, the problem of defining “hapax legomena” will be addressed.
Second, an overview will be given of the different semantic categories that the
“hapax legomena” belong to based on
Louw and Nida (L&N). Third, special attention will be given to the hapax
that belong to L&N’s rubric “artifacts,” more precisely words referring to
perfumes, containers, objects made of leather and cloth, weapons and armor,
lights and light holders, and instruments used in punishment and execution.
“Animals Impregnated by the Wind and Mary's Pregnancy by
the Holy Spirit”
This paper
examines the textual evidence for the ancient notion of the ability of the wind
to produce pregnancies. It then explores the Matthean and Lucan accounts of
Mary's pregnancy by the Holy Spirit as a type of wind pregnancy. The paper expresses the opinion that the
gospel accounts are conditioned and shaped by the notion of wind pregnancies
and that this notion provided the gospel writers with a context that enhanced
the credibility of Jesus' conception by the Holy Spirit. The paper supports this opinion with evidence
from the church fathers and concludes that wind pregnancies are interestingly
similar and yet slightly different from the Spirit induced pregnancy of Mary.
Ernest R. Martinez, S.J.,
“Luke’s Account of the Death of Jesus”
Luke’s account
of Jesus’ death is based on the words exodon
(9:31) and analēmpseōs (9:51), which are associated with Moses and Elijah (2 Kgs
2:9-11) who spoke to Jesus of his death in
Eric F. Mason,
“Jesus and the ‘eternal spirit’ of Heb 9:14"
In Heb 9:14
the author compares the purification rites of the Levitical priesthood with the
much more effective blood of Christ, “who through the eternal Spirit offered
himself without blemish to God” (NRSV). The meaning of the unusual phrase dia pneumatos aiōniou
is much debated. Many interpreters have considered this a
reference to the Holy Spirit, a position also reflected in textual variants
present in numerous ancient manuscripts. Others find a reference to the divine
nature of Jesus or else a figurative way of speaking of his sacrificial
activity. This paper considers the merits of various interpretations.
Paul G. Mosca, University of British
Columbia
“Reading Gen 6:3 Against the Grain”
Both the position and the meaning
of the divine speech in Gen 6:3 have long troubled scholars, but in the last
century a consensus of sorts has emerged regarding at least several of the
verse's cruxes. The present paper will argue that this consensus is misguided
in at least two cases, and that a return to earlier interpretations (especially
Wellhausen's understanding of "spirit" and Dillmann's analysis of bšgm) opens the way to a more
contextually appropriate exegesis of the verse as a whole.
Paul Niskanen,
"The Other Image Passages"
Examines the two
"other" passages in Genesis that speak of human beings as created in
the image of God--Gen 5:1-2 and Gen 9:6.
Attempts to determine the content or significance of the phrase
"the image of God" focus almost exclusively on the exegesis of Gen
1:26-27 within its immediate context.
These subsequent passages are often neglected or seen as mere reminders
of what has already been stated. I argue
for a real connection and development in this series of texts. The contexts of the Generations of Adam and
the Noachic Covenant's punishment for homicide amplify the connection to
kinship latent in the Priestly writer's language of "image."
James Chukwuma Okoye,
C.S.Sp., Catholic Theological
“What is the Spiritual Sense of the Old Testament?”
This topic will be
treated in relation to the pronouncements of Dei verbum, the Interpretation of
the Bible in the Church, and The Jewish People and their Sacred Scriptures in
the Christian Bible. Related questions are whether the relationship of the OT
to the NT can be understood only from the model of preparation-fulfillment and
to what extent the revelation and salvation in the Old Testament can be
categorized as complete.
David Penchansky,
“Surah Al-Falaq (113) and
Surah An-Nas (114) – an Intertextual, Literary
Literary
criticism has revolutionized biblical studies in the past quarter century. These techniques used to interpret the Bible
are seldom used to understand the Qur’an, although there are significant
similarities in the construction and transmission of both these sacred
texts. I use the skills I learned and
developed interpreting the Bible to analyze these two related Surahs. Although
the Qur’an teaches radical monotheism (“There is no God but God”), these Suras
picture a world peopled with manifold divine personalities, some hostile and
some friendly. One therefore finds congruence between the world of the Qur’an
and the world of ancient
Vincent A. Pizzuto, S.J.,
“The Magi's Compass: Mapping the
Contemplative Landscape of Matthew's Gospel”
This book project, intended for educated non-specialists, seeks to
uncover the contemplative implications of Matthew’s gospel, that is, to provide
a “mystical exegesis” of the gospel for the contemporary Christian. After rooting
my exegesis of Matthew in the most relevant historical- critical methods, the
book will focus primarily on how Matthew might serve as a “compass” to the
interior “landscape” of the Christian contemplative today. Matthew, I will
argue, presents us with a “gritty” mysticism, which is rooted in the
Incarnation and whose fulfillment is in the deification of all—a reality he
calls the “
Christopher J. Seeman,
"Enter the Dragon: Mordecai
as Agonistic Combatant in Greek Esther"
The Greek Additions to LXX
Esther commence with a revelatory vision that casts Mordecai and his nemesis,
Haman, as dragons coming forth to wrestle (palaiein).
The negative valence of dragons in Near Eastern and Mediterranean myth,
considered in tandem with the agonistic, glory-seeking dynamic of wrestling in
Greek culture, call into question Mordecai’s protestation that his refusal to
bow before Haman was motivated not by hubris, arrogance or love of glory, but
rather out of pious reverence for God.
Jeffrey S. Siker,
“Uses of the Bible in the Political Rhetoric
of President Barack Obama”
The goal of this
paper is to describe and analyze President Obama’s appeal to the Bible in his
political rhetoric. The paper explores three broad questions: 1) What particular biblical texts does Obama employ, and to
what end? 2) How does contextualizing
Obama’s use of the Bible within the larger tradition of the African-American
church provide a formative lens for understanding his appeals to the Bible in
public discourse? and 3) How does
President Obama’s use of the Bible compare to that of his predecessors,
particularly Bush (G.W.) and Clinton, in political discourse about public
policy initiatives?
Vincent M. Smiles,
“Getting the Bible into
the Science-Theology Dialogue: The Role of Historical Criticism”
Scripture’s capacity to inform understandings of reality is
weakened by creationists discrediting science in the name of the Bible and
naturalists deriding the Bible in the name of science. A further problem has to do with
hermeneutics. In recent times,
historical criticism of Scripture has come under fire, as though it is “not
suited to the subject” and even opposes it.
This paper argues that historical-criticism is a necessary bridge
between Scripture and science because of its character as science and its
ability to take the texts seriously on their own terms.
Gregory Tatum, O.P., Ecole Biblique et Archéologique Française de
Jérusalem
“Three-Dimensional Soteriology in Paul
and John”
This paper
will discuss two NT soteriologies in relation to three binary contrasts:
Historical Israel/Eschatological Israel, Flesh/Spirit, and Adam/Christ.
Examination of these three dimensions should reorient the discussion of grace
in Paul’s letters and John’s Gospel from anachronistic questions to a
first-century problematic.
L. John Topel, S. J., St.
Mary Star of the Sea parish, Port Townsend, WA
“ ‘I
will not leave you orphans’: John 14:18a”
Invariably Protestant translations render orfanouas an adjective; Catholic translations as a noun. This report investigates the appropriateness
of translating it by a noun.
Philologically, the preponderance of LXX usage as a noun, together with other
linguistic features, favors nominal usage.
The literary context, the return of Jesus in 14:18b,
has perhaps favored the adjectival usage, since Jesus is not literally a
father. This paper argues from the
prologue, from usage of son of God in Johannine writings, and from Jesus’ own
activity when he returns, that the disciples will have God as their
Father. Therefore “orphans” should be
the preferred translation.
Richard Van De Water,
"Moreh S9edeq as
Melchi S9edeq: A New Look at Messianism in
11Q13".
In 11QMelch, “Melchi S9edeq”
is another title for the revered
Peter S. Williamson,
Sacred Heart Major Seminary,
“Progress Report: Scripture across the Curriculum”
In response to the 2008 Synod of Bishops’ call for “a renewal of
academic programs… so that the systematic study of theology is better seen in
the light of Sacred Scripture,” a seminary faculty decided to consider
interdisciplinary principles and practices to revive Scripture as the soul of
theology, spirituality, pastoral ministry and mission in the formation of
priests, deacons, and other pastoral ministers. This paper reports the process,
the obstacles, and the progress to-date in pursuing this vision at Sacred Heart
Major Seminary in
Timothy M. Willis,
“2 Sam 7:23 and the Case for Deuteronomistic Redaction of the Prayer of David”
The middle section of the Prayer of David (vv. 22-24 within 2 Sam 7:18-29) is
usually regarded as a Deuteronomistic supplement to the prayer. Complicating
the picture is the presence of a higher than usual number of textual variants
in v. 23. The present study will focus entirely on v. 23, proposing a new
explanation for the current state of the text there. In the process, the
complexity of research in the Deuteronomistic History will become clearer, as
we will demonstrate why one must employ multiple approaches simultaneously to
interpret this passage.