Karl Olav Sandnes – författare

The belly is today a matter of much concern. Modern cultures, particularly in the West, have developed means to cultivate this part of the body: corsets, exercises, revealing fashions. In this compelling exploration of the 'belly' motif, Karl Olav Sandnes asks whether St Paul might be addressing a culture in which the stomach is similarly high on the agenda. The result is a surprising new insight into his writings. Paul twice mentions the enigmatic phrase 'belly-worship' (Phil 3; Rom 16). The proper context for these texts is the moral philosophy debate about mastering the desires, and the reputation of Epicurus' philosophy as promoting indulgence. The belly became a catchword for a life controlled by pleasures. Belly-worship was not only pejorative rhetoric, but developed from Paul's conviction that the body was destined to a future with Christ.

The belly is today a matter of much concern. Modern cultures, particularly in the West, have developed means to cultivate this part of the body: corsets, exercises, revealing fashions. In this compelling exploration of the 'belly' motif, Karl Olav Sandnes asks whether St Paul might be addressing a culture in which the stomach is similarly high on the agenda. The result is a surprising new insight into his writings. Paul twice mentions the enigmatic phrase 'belly-worship' (Phil 3; Rom 16). The proper context for these texts is the moral philosophy debate about mastering the desires, and the reputation of Epicurus' philosophy as promoting indulgence. The belly became a catchword for a life controlled by pleasures. Belly-worship was not only pejorative rhetoric, but developed from Paul's conviction that the body was destined to a future with Christ.

Homer was the gateway to education, to the skills of reading and writing. These skills were necessary for the nascent Church. Knowledge of Homer's writings was a sign of Greekness, of at-home-ness in the society. Education was embedded in the mythology, immorality and idolatry of these writings. This challenged the Christians. This study presents how Christians responded to this. The opinions varied from rejection of Homer and all pagan literature, considering them works of the Devil, to critical involvement with this literature.This study attempts to trace the discourse on Homer and education among the Christians back to the New Testament. The topic does not come to the surface, but it is argued that in Paul's letters contrasting attitudes towards the propaideutic logic and the philosophical principle of usus (making right use of) are present. He opposed a logic wherein Christian faith represented the peak of education, the culmination of liberal studies. In his instruction on how to relate to the pagan world, Paul argues in accordance with the principle of usus. The New Testament is not so dependent upon the Homeric poems, as assumed by some scholars.The first Christians faced two hermeneutical challenges of fundamental importnce: that of interpreting the Old Testament and how to cope with the Greek legacy embedded in Homer. The latter is not explicitly raised in the New Testament. But since the art of interpreting any text, presupposes reading skills, conveyed through liberal studies, the Homeric challenge must have been of outmost importance.

Homer was the gateway to education, to the skills of reading and writing. These skills were necessary for the nascent Church. Knowledge of Homer''s writings was a sign of Greekness, of at-home-ness in the society. Education was embedded in the mythology, immorality and idolatry of these writings. This challenged the Christians. This study presents how Christians responded to this. The opinions varied from rejection of Homer and all pagan literature, considering them works of the Devil, to critical involvement with this literature.This study attempts to trace the discourse on Homer and education among the Christians back to the New Testament. The topic does not come to the surface, but it is argued that in Paul''s letters contrasting attitudes towards the propaideutic logic and the philosophical principle of usus (making right use of) are present. He opposed a logic wherein Christian faith represented the peak of education, the culmination of liberal studies. In his instruction on how to relate to the pagan world, Paul argues in accordance with the principle of usus. The New Testament is not so dependent upon the Homeric poems, as assumed by some scholars.The first Christians faced two hermeneutical challenges of fundamental importnce: that of interpreting the Old Testament and how to cope with the Greek legacy embedded in Homer. The latter is not explicitly raised in the New Testament. But since the art of interpreting any text, presupposes reading skills, conveyed through liberal studies, the Homeric challenge must have been of outmost importance.

Homer was the gateway to education, to the skills of reading and writing. These skills were necessary for the nascent Church. Knowledge of Homer's writings was a sign of Greekness, of at-home-ness in the society. Education was embedded in the mythology, immorality and idolatry of these writings. This challenged the Christians. This study presents how Christians responded to this. The opinions varied from rejection of Homer and all pagan literature, considering them works of the Devil, to critical involvement with this literature.This study attempts to trace the discourse on Homer and education among the Christians back to the New Testament. The topic does not come to the surface, but it is argued that in Paul's letters contrasting attitudes towards the propaideutic logic and the philosophical principle of usus (making right use of) are present. He opposed a logic wherein Christian faith represented the peak of education, the culmination of liberal studies. In his instruction on how to relate to the pagan world, Paul argues in accordance with the principle of usus. The New Testament is not so dependent upon the Homeric poems, as assumed by some scholars.The first Christians faced two hermeneutical challenges of fundamental importnce: that of interpreting the Old Testament and how to cope with the Greek legacy embedded in Homer. The latter is not explicitly raised in the New Testament. But since the art of interpreting any text, presupposes reading skills, conveyed through liberal studies, the Homeric challenge must have been of outmost importance.

Christian faith depends upon the resurrection of Jesus, but the claim about Jesus' resurrection is, nevertheless, disputed. This book, written by a New Testament scholar and a systematic theologian in conjunction, develops the conditions for the claim. It carefully analyzes the relevant texts and their possible interpretations and engages with New Testament scholarship in order to show nuances and different trajectories in the material. The picture emerging is that the New Testament authors themselves tried to come to terms with how to understand the claim that Jesus had been resurrected from the dead. But the book does not stop there: by also asking for the experiential content that gave rise to the belief in the resurrection. Sandnes and Henriksen argue that there is no such thing as an experience of the resurrection reported in the New Testament--only experiences of an empty tomb and appearance of Jesus, interpreted as Jesus resurrected. Hence, resurrection emerges as an interpretative category for post-Easter experiences, and is only understandable in light of the full content of Jesus' ministry and its context.

The ancient cento-genre was prone to be used on all kinds of subjects. New texts were created out of the classical epics. Empress Eudocia followed this practice and composed the story of Jesus in lines lifted almost verbatim from Homer’s epics. Jesus and his relevance to her audience is thus presented within the confines of style and vocabulary offered by the Iliad and Odyssey. The lines picked to convey her theology are often clustered around key Homeric motifs or type scenes, such as warfare, homecoming, feast, reconciliation, hospitality. Jesus waging war against all evil and Hades in particular runs throughout this Homeric and simultaneously biblical epic. The story starts in the Old Testament which is conceived as a divine counsel on Mt. Olympus where a plan to save sinful humanity is presented. The narrative then follows the biographic lines of the canonical gospels, with John’s Gospel holding pride of place in the way she renders and interprets the Jesus-story. The story told suspends both the geography and time of Jesus. Eudocia preaches the story she tells. She emerges in this poem as one of the most, if not the most prolific female theologian and preacher in the first Christian centuries.

This book is a collection of eight articles by leading scholars investigating of the acquisition of English by native speakers of Japanese. It deals with a wide range of topics from the acquisiton of VP structures to functional categories and presents new empirical data. The studies all contribute to our understanding of these topics, and they are of current interest to researchers working on Second Language Acquisition.

Die Beiträger dieses Bandes behandeln die Frage der Identität unter gläubigen Christen aus der Perspektive des Gebets. Das Gebet bringt verschiedene Dimensionen ins Spiel, aus denen religiöse Identität entsteht. Es gibt frühe Zeugnisse davon, dass das Gebet "praktizierte Theologie" war und dadurch mit aufkommenden Theologien verflochten war. Des Weiteren war Beten in Ausrichtung und Schwerpunkt christozentrisch. Diese Aspekte haben in der wissenschaftlichen Diskussion bisher nicht die angemessene Aufmerksamkeit erhalten. Die christliche Identität, wenngleich fragil und komplex, nahm bereits im ersten Jahrhundert Gestalt an und stand zwischen textuellem Phänomen und sozialer Realität. Die Texte hatten Einfluss auf diejenigen, die ihnen ausgesetzt waren und schufen eine Darstellung der sozialen Realität, können aber nicht einfach mit dieser Realität identifiziert werden. Texte über Gebete sind präskriptiv, indem sie bestimmte Gedanken der christlichen Identität empfehlen und den Leser einladen, bestimmte Denk- und Verhaltensmuster zu übernehmen. Dieser Band geht diesem Vorgang auf den Grund.

Das Gesetz steht im Epizentrum der aktuellen Forschung zu Paulus. Die Interpretation dieses umstrittenen Themas begann vor den Paulusbriefen und fand seinen Weg in selbige, indem Paulus selbst erwähnte, wie andere seine Theologie verstanden und Gerüchte und Kritik wiedergab und dadurch mit ihnen interagierte. Zu dieser rezeptionsorientierten Perspektive gehören auch Strafmaßnahmen, die von Synagogen gegen Paulus verhängt wurden. Zur Rezeption des Paulus wird auch die Apostelgeschichte herangezogen, die ein komplexeres Bild bietet als das, welches von Paulus' Fürsprechern innerhalb des Judentums geliefert wird. Daher deckt Karl Olav Sandnes die erste Interpretation oder Rezeption von Paulus' Verständnis der Tora auf. Es ist in seiner Reichweite eingeschränkt, bietet aber einen kritischen und nötigen Blick auf verbreitete Tendenzen in der Paulusforschung. Paulus Dezentrierung der Tora wurde als Gefahr für die Moral angesehen, sowohl für Juden als auch für Heiden. Die Wahrnehmung der Theologie des Paulus muss in der Paulusforschung berücksichtigt werden.