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The Nicene and Post-Nicene Fathers series of the 19th century rendered into English many of Jerome’s treatises and letters while bypassing his biblical commentaries as well as some of his most important exegetical letters. This omission, which was not helpful to scholarship, was probably due to the great length of these works. Although the problem was partly remedied by some new English translations of the 20th century, the present volume fills a significant lacuna by translating into English the Scriptural exegesis that Jerome conveyed in his relatively unknown epistles, many of which were composed in response to queries he had received from various correspondents. Many of these letters are presented here for the first time in English. Based on the Hilberg edition, this volume contains new translations, introduced and annotated, of Jerome’s Epistles 18-21, 25-30, 34-37, 42, 53, 55-56, 59, 64-65, 72-74, 78, 85, 106, 112, 119-121, 129, 130, and 140. Two newly translated letters from the famous exchange with Augustine over the meaning of Galatians 2:11-14 are included (Epp. 56 and 112), as well as a new rendering of Ep. 130 to Demetrias (which technically is not an “exegetical” letter but does present important information about the Pelagian controversy). Overall, this collection hopes to serve as a useful introduction to Jerome’s approach to biblical interpretation, of both the Old and the New Testament. Some letters focus on the historical meaning of Pauline and Gospel texts, while others contain allegorical expositions of Old Testament passages. Jerome’s competence as a Hebrew scholar will become evident to the reader of this volume as well as his thorough acquaintance with the antecedent Greek and Latin Christian exegetical traditions.

This is the second of a two-volume set that includes Thomas Scheck’s new translations of several of St. Jerome’s previously untranslated exegetical letters. Epistle 85 to St. Paulinus of Nola contains Jerome’s answers to two questions: how Exodus 7.13 and Romans 9.16 can be reconciled with free will, and what 1 Corinthians 7.14 means. Epistle 106 to Sunnias and Fretela, which deals with textual criticism of the Septuagint, consists of a meticulous defense of Jerome’s new translation of the Latin Psalter. Epistle 112 is a response to three letters from St. Augustine: Ep. 56 (contained in the previous volume), Ep. 67, and Ep 104. In the face of Augustine’s criticisms, Jerome defends his own endeavor to translate the Old Testament directly from the Hebrew text. He also vindicates his own ecclesiastical interpretation of Galatians 2.4-11, as he had set this forth in his Commentary on Galatians, and along the way he accuses Augustine of advocating the heresy of Judaizing. Epistle 119 to Minervius and Alexander contains Jerome’s answers to some eschatological questions regarding the interpretation of 1 Corinthians 15.51 and 1 Thessalonians 4.17. In Epistle 120 to Hedibia, Jerome tackles twelve exegetical questions that focus on reconciling the discrepant Resurrection accounts in the Gospels, as well as questions about Romans 9.14-29, 2 Corinthians 2.16, and 1 Thessalonians 5.23. In Epistle 121 to Algasia, Jerome clarifies eleven exegetical questions dealing with passages in the Gospels and Paul’s letters (Romans 5.7; 7.7-25; 9.3-5; Colossians 2.18-19; 2 Thessalonians 2.3). This letter also contains an exposition of the parable of the unjust steward (Luke 16.1-10), in which Jerome translates material from a commentary attributed to Theophilus of Antioch. In Epistle 129 to Dardanus, Jerome interprets “the promised land” and discusses the alleged crimes of the Jews. Epistle 130 to Demetrias is not an exegetical letter but an exhortation to the newly consecrated virgin on how to live out her vocation. In this letter Jerome reflects on Origenism and Pelagianism. Finally, in Epistle 140 to Cyprian the presbyter, Jerome expounds Psalm 90.

Exegesis--interpretation and explanation of sacred texts--is the quintessence of rabbinic thought. Through such means and methods, the written words of Hebrew Scripture have been extended since antiquity, and given new voices for new times. In this lucid and often poetic book, Michael Fishbane delineates the connections between biblical interpretation and Jewish religious thought.

How can a canon be open to new meanings, given that it is believed to be immutable? Fishbane discusses the nature and rationale of this interpretative process in a series of studies on ancient Jewish speculative theology. Focusing on questions often pondered in Midrash, he shows how religious ideas are generated or justified by exegesis. He also explores the role exegesis plays in liturgy and ritual. A striking example is the transfer of speculative interpretations into meditation in prayer. Cultivation of the ability to perceive many implicit meanings in a text or religious practice can become a way of living--as Fishbane shows in explaining how such notions as joy or spiritual meditations on death can be idealized and the ideal transmitted through theological interpretation. The Exegetical Imagination is a collection of interrelated essays that together offer new and profound understanding of scriptural interpretation and its central role in Judaism.

Expanding the Palace of Torah offers a broad philosophical overview of the challenges the women’s revolution poses to Orthodox Judaism, as well as Orthodox Judaism’s response to those challenges. Writing as an insider—herself an Orthodox Jew—Tamar Ross confronts the radical feminist critique of Judaism as a religion deeply entrenched in patriarchy. Surprisingly, very little work has been done in this area, beyond exploring the leeway for ad hoc solutions to practical problems as they arise on the halakhic plane. In exposing the largely male-focused thrust of the rabbinic tradition and its biblical grounding, she sees this critique as posing a potential threat to the theological heart of traditional Judaism—the belief in divine revelation.

This new edition brings this acclaimed and classic text back into print with a new essay by Tamar Ross which examines new developments in feminist thought since the book was first published in 2004.

Place and orientation are important aspects of human experience. Place evokes geography and culture and conjures up history and myth. Place is not only a particular physical location but an idea, a mental construction that captures and directs the human relationship to the world.

The distinguished contributors to this volume invite us to reflect on the significance of places, real and imagined, in the religious traditions they study and on how places are known, imagined, remembered, and struggled for. Whether looking at the ways myth and ritual reinforce the Yoruba's bond to the land or at Australian Aboriginal engagements with the origins of the created world, exploring Hildegard of Bingen's experience of heaven or myths of the underworld in contemporary American millennialism, listening to oral narratives of divine politics and deserted places of Rajasthan or investigating literal and literary images of the Promised Land, these essays underscore that place is constructed in the intersection of material conditions, political realities, narrative, and ritual performance.

This collection of essays continues the investigation of religious experience in early Judaism and early Christianity begun in Experientia, Volume 1, by addressing one of the traditional objections to the study of experience in antiquity. The authors address the relationship between the surviving evidence, which is textual, and the religious experiences that precede or ensue from those texts. Drawing on insights from anthropology, sociology, social memory theory, neuroscience, and cognitive science, they explore a range of religious phenomena including worship, the act of public reading, ritual, ecstasy, mystical ascent, and the transformation of gender and of emotions. Through careful and theoretically informed work, the authors demonstrate the possibility of moving from written documents to assess the lived experiences that are linked to them. The contributors are István Czachesz, Frances Flannery, Robin Griffith-Jones, Angela Kim Harkins, Bert Jan Lietaert Peerbolte, John R. Levison, Carol A. Newsom, Rollin A. Ramsaran, Colleen Shantz, Leif E. Vaage, and Rodney A. Werline.

Pope Benedict XVI memorably remarked that the Christian faith is a lot like a Gothic cathedral with its stained-glass windows. From the outside, the Church can appear dark, dreary, and worn with age—the crumbling relic of an institution that no longer speaks to men and women living in our modern world. Indeed, for many people today, Christian morality with all of its commandments appears to be a source not of life and joy but instead of suffering and oppression. Even within the Church, many wonder: why should I submit to ancient doctrines and outdated practices that restrict my freedom and impede my happiness? In this timely and original book, his third exploring the riches of Benedict XVI’s vast corpus, theologian Matthew Ramage sets out to meet this challenge with an in-depth study of the emeritus pontiff’s wisdom on how to live Christian discipleship in today’s increasingly secularized world. Taking as his starting point Benedict’s conviction that the truth of Christianity—like the beauty of a cathedral’s glorious windows—can be grasped only from the inside, Ramage draws on Benedict’s insights to show how all Christians can make the “experiment of faith” by living the theological virtues of faith, hope, and charity in daily life. Along the way, he shares his personal reflections on how Benedict’s wisdom has helped him to navigate difficulties in embracing the faith and provides a way forward to those struggling to live as disciples in a way that is intellectually serious without remaining merely intellectual. In so doing, he also presents a highly nuanced yet accessible approach to defending the truth of the gospel in a world where life in Jesus Christ tends to be seen as unfulfilling, irrelevant, or just one lifestyle choice among others.

A new approach to the theism-scientism divide rooted in a deeper form of atheism.
 
Western philosophy is stuck in an irresolvable conflict between two approaches to the spiritual malaise of our times: either we need more God (the “turn to religion”) or less religion (the New Atheism). In this book, Brook Ziporyn proposes an alternative that avoids both totalizing theomania and meaningless empiricism. What we need, he argues, is a deeper, more thoroughgoing, even religious rejection of God: an affirmative atheism without either a Creator to provide meaning or finite creatures in need of it—a mystical atheism.

In the legacies of Daoism and Buddhism as well as Spinoza, Nietzsche, and Bataille, Ziporyn discovers a critique of theism that develops into a new, positive sensibility—at once deeply atheist and richly religious. Experiments in Mystical Atheism argues that these “godless epiphanies” hold the key to renewing philosophy today.

In 2011, Trinidad declared a state of emergency. This massive state intervention lasted for 108 days and led to the rounding up of over 7,000 people in areas the state deemed “crime hot spots.” The government justified this action and subsequent police violence on the grounds that these measures were restoring “the rule of law.” In this milieu of expanded policing powers, protests occasioned by police violence against lower-class black people have often garnered little sympathy. But in an improbable turn of events, six officers involved in the shooting of three young people were charged with murder at the height of the state of emergency. To explain this, the host of Crime Watch, the nation’s most popular television show, alleged that there must be a special power at work: obeah.

From eighteenth-century slave rebellions to contemporary responses to police brutality, Caribbean methods of problem-solving “spiritual work” have been criminalized under the label of “obeah.” Connected to a justice-making force, obeah remains a crime in many parts of the anglophone Caribbean. In Experiments with Power, J. Brent Crosson addresses the complex question of what obeah is. Redescribing obeah as “science” and “experiments,” Caribbean spiritual workers unsettle the moral and racial foundations of Western categories of religion. Based on more than a decade of conversations with spiritual workers during and after the state of emergency, this book shows how the reframing of religious practice as an experiment with power transforms conceptions of religion and law in modern nation-states.
 

Now in paperback!

Cognitive science of religion is a radically new paradigm in the study of religion. Historians of religion have shown increasing interest in this approach. The book is in four parts: an introduction to cognitive and social-scientific approaches, applications of cognitive science, applications of conceptual blending theory, and applications of socio-cognitive analyses.

Features:

• Paperback format of an essential Brill resource
• Essays that combine cognitive analysis with historical and social-scientific approaches to biblical materials, Christian origins, and early Judaism
• Research for historians of religion, biblical scholars, and those working in the cognitive science of religion.

The Iberian conquest of the Atlantic at the beginning of the sixteenth century had a notable impact on the formation of the new world order in which Christian Europe claimed control over most a considerable part of the planet. This was possible thanks to the confluence of different and inseparable factors: the development of new technical capacities and favorable geographical conditions in which to navigate the great oceans; the Christian mandate to extend the faith; the need for new trade routes; and an imperial organization aspiring to global dominance. The author explores new methods for approaching old historiographical problems of the Renaissance — such as the discovery and conquest of America, the birth of modern science, and the problem of Eurocentrism — now in reference to actors and regions scarcely visible in the complex history of modern Europe: the ships, the wind, the navigators, their instruments, their gods, saints, and demons.

Pioneers in the study of forgiveness, Robert Enright and Joanna North have compiled a collection of twelve essays ranging from a first-person account of the mother of a murdered child to an assessment of the United States’ post-war reconciliations with Germany and Vietnam. This book explores forgiveness in interpersonal relationships, family relationships, the individual and society relationship, and international relations through the eyes of philosophers and educators as well as a psychologist, police chief-turned-minister, law professor, sociologist, psychiatrist, social worker, and theologian.

A new, sociorhetorical interpretation of the Letter to Philemon

Exploring Philemon shows how this letter entered the world of the ancient Mediterranean and the early church with a dramatic and powerful rhetorical force by analyzing the range of textures interwoven with each other to produce a profound effect on an early Christian (Philemon) and on the church that met in his home. It demonstrates that many striking and subtle features work together to present a rhetorical argument that the new Christian society must be one of freedom, brotherhood, and partnership not just for the powerful, but for all.

Features:

• An analysis of the visual imagery of the letter
• Application of up-to-date rhetorical, sensory-aesthetic, and intertextual interpretive methods
• Use of Social and cultural, ideological, and theological strategies

A multi-faceted commentary that breathes fresh insight into Paul's letter

In Second Corinthians, Paul responds to reports of the Corinthian congregation questioning his competency as a divinely sent messenger. Through apologetic demegoria and the use of graphic imagery related to triumphal processions, siege warfare, and emissary travels and negotiation, Paul defends his constancy, persona, and speaking abilities as he extends the offer of clemency and reconciliation to his auditors. Oropeza combines rhetorical pictures (rhetography) with interpretative layers (literary features, intertextuality, socio-cultural, ideological, and sacred textures) to arrive at the rhetorical impact of Paul's message for ancient Mediterranean discourse.

Features:

• A visual, sensory, and imaginative interpretation of the scripture
• A comprehensive commentary
• An avant-garde approach to biblical interpretation

In scholarly study of the New Testament and early Christian rhetoric, one key element is often overlooked: the sublime. To address this omission, contributors to this volume explore how the awe-inspiring, dislocating, and sometimes horrifying language that characterizes sublime rhetoric exerts cognitive, emotional, and physiological force on its audiences, transporting them to new realities as they go along. The essays lay a foundation for scholars and students to identify and interpret sublime rhetoric in biblical literature. Contributors include Murray J. Evans, Alan P. R. Gregory, Christopher T. Holmes, Roy R. Jeal, Harry O. Maier, Erika Mae Olbricht, Thomas H. Olbricht†, Vernon K. Robbins, and Jonathan Thiessen.

Religious freedom is widely recognized today as a basic human right, guaranteed by nearly all national constitutions. Exporting Freedom charts the rise of religious freedom as an ideal firmly enshrined in international law and shows how America’s promotion of the cause of individuals worldwide to freely practice their faith advanced its ascent as a global power.

Anna Su traces America’s exportation of religious freedom in various laws and policies enacted over the course of the twentieth century, in diverse locations and under a variety of historical circumstances. Influenced by growing religious tolerance at home and inspired by a belief in the United States’ obligation to protect the persecuted beyond its borders, American officials drafted constitutions as part of military occupations—in the Philippines after the Spanish-American War, in Japan following World War II, and in Iraq after 2003. They also spearheaded efforts to reform the international legal order by pursuing Wilsonian principles in the League of Nations, drafting the United Nations Charter, and signing the Helsinki Accords during the Cold War. The fruits of these labors are evident in the religious freedom provisions in international legal instruments, regional human rights conventions, and national constitutions.

In examining the evolution of religious freedom from an expression of the civilizing impulse to the democratization of states and, finally, through the promotion of human rights, Su offers a new understanding of the significance of religion in international relations.

The Exposition of 1 John and An Exposition upon Matthew V-VII are William Tyndale’s two major exegetical writings, published respectively in 1531 and 1533 in Antwerp. By this period Tyndale’s English translations of the New Testament and Pentateuch had both been printed, and he was preparing a revised version of the former to be published in 1534. Among the books he produced in the interim are these verse-by-verse commentaries on St. John’s first epistle and on Jesus’s Sermon on the Mount. In them Tyndale characteristically alternates between fierce polemics and solemn homilies that together, as has been claimed, amount to the most complete articulation of his theological positions. This volume replaces the nineteenth-century editions on which scholars and students have long relied by providing an original-spelling text of each Exposition with notes recording substantive textual variants in all sixteenth-century editions; an introduction and extensive commentary documenting, in particular, parallels and differences between the two texts and Tyndale’s other works, the works of Luther and other reform theologians, and the works of the Church Fathers and others; plus a comprehensive glossary, appendices, and indices.

The Exposition of the Apocalypse by Tyconius of Carthage (fl. 380) was pivotal in the history of interpretation of the Book of Revelation. While expositors of the second and third centuries viewed the Apocalypse of John, or Book of Revelation, as mainly about the time of Antichrist and the end of the world, in the late fourth century Tyconius interpreted John’s visions as figurative of the struggles facing the Church throughout the entire period between the Incarnation and the Second Coming of Christ. Tyconius’s “ecclesiastical” reading of the Apocalypse was highly regarded by early medieval commentators like Caesarius of Arles, Primasius of Hadrumetum, Bede, and Beatus of Liebana, who often quoted from Tyconius’s Exposition in their own Apocalypse commentaries. Unfortunately no complete manuscript of the Exposition by Tyconius has survived. A number of recent scholars, however, believed that a large portion of his Exposition could be reconstructed from citations of it in the aforementioned early medieval writers; and this task was undertaken by Monsignor Roger Gryson. Gryson’s edition, a reconstruction of the Expositio Apocalypseos of Tyconius, was published in 2011 in Corpus Christianorum Series Latina. The present translation of that reconstructed text, with introduction and notes, exhibits Tyconius’s unique non-apocalyptic approach to the Book of Revelation. It also shows that throughout the Exposition Tyconius made use of interpretive rules that he had laid out in an earlier work on hermeneutics, the Book of Rules, strongly suggesting that Tyconius wrote his Exposition as a companion to his Book of Rules. Thus, the Exposition served as an exemplar of how those rules would apply to interpretation of even the most intriguing of biblical texts, the Apocalypse.

The English translation itself, in facing-page format with the 1992 Leonine critical edition of Aquinas's Latin text, remains faithful to the text and at the same time clear and readable.

The Eyes of Faith presents a systematic theology of the sense of the faithful (sensus fidelium) and shows the fundamental and necessary interrelationship between sensus fidelium, tradition, Scripture, theology, and the magisterium.