Wissenschaftliche Monographien Zum Alten Und Neuen Testament – serie

The first time to consider the cohesiveness, coherence and distinctiveness of this text.

Chrys C. Caragounis considers that the key to a correct interpretation of Revelation is what he calls the supra-historical approach. So far, in the scholarly world, Revelation has been approached as a purely historical document, but this approach has led to the failure to make full sense of the contents of the book. The case is rather that the author of Revelation writes within the historical framework in which he lives but that his point of reference is not history but supra-history. He does not describe the events taking place around him in ordinary historical terms, but looks beyond history to the ultimate causes behind these events, causes that determine history. In this he shares fully in the standpoint of the Jewish apocalyptists, although in difference to them, his work is not pseudepigraphic and it is Christian in orientation.This perspective has been influencial in apocalyptic writing and it is in this tradition that the author of Revelation stands. Consequently, Caragounis’ approach ought to be considered as a fresh and independent contribution to the exegesis of Revelation.

Judas is characterized in all the Gospels as "one of the twelve" - ​​not like the others as "one of his disciples". Siegfried Bergler's thesis is that "the disciples" and "the twelve" designate two different groups: the former, in different numbers, were Jesus' disciples; On the other hand, the fixed lists of twelve names testify to a post-Easter body/presbytery of the early Jerusalem community, which, due to a Christophany, saw itself as representing eschatological Israel. Former disciples of Jesus and Judas (also) belonged to this quorum. Hence the title Judas and the post-Easter Twelve. In addition to the exegesis of all Judas appearances, the monograph includes a consideration of all twelve passages in the NT - beginning with 1Cor 15:5 ("appeared to the twelve") to the finding of the logia source ("... sitting on twelve thrones", Matthew 19 .28 par Lk 22.30) up to Apk 21 (twelve cornerstones). There is also a critical appraisal of the ambivalent image of Judas in the Gnostic Gospel of Judas. Judas, who exercised a prominent function in the church (cf. Acts 1:20: "his supervisory office"), may have renounced the belief in Jesus' divine origin or messianship, turned back to Judaism (cf. Joh 6:64,66,71) and thereby contributed to the dissolution of the Twelve. He was demonized, declared dead (cf. the three different "deaths" of the ungodly: Mt 27, Acts 1, Papias) and finally projected back into the Life of Jesus as his "betrayer", correctly: "deliverer". .

Religionen haben schon zu allen Zeiten maßgeblich das Handeln des Menschen und die Reflexion darüber beeinflusst. Als Referenztext hat die Hebräische Bibel großen Anteil an der ethischen Reflexion von Juden und Christen. Sebastian Gérard Kirschner fragt, inwiefern eine psychologisch wie philosophisch grundierte Narrative Ethik als hermeneutischer Schlüssel verstanden werden kann, welcher eine ethisch interessierte Exegese alttestamentlicher Texte ermöglicht. Als breit rezipierter Text stehen exemplarisch die Erzählungen um den Richter Simson (Ri 13-16) im Fokus der Betrachtung. Sie stellen den Kämpfer einerseits als Vorbildgestalt dar, die aber andererseits Taten vollbringt, welche sich nur schwer mit einer zeitgenössischen Ethik vereinbaren lassen. So wird diese Perikope zum Testfall einer ethisch interessierten Exegese, welche sich als Brückenbauerin sowohl zum Text als auch in die ethische Reflexion und Kritik hinein versteht.