The new book series Biblische Argumente in öfffentlichen Debatten, aims at the power of thinking and diffferentiation of biblical texts and books and the Bible as a whole in current contexts and conflicts. The Bible is the book of critical and self-critical rethinking, which it expresses with the Greek motto metánoia. The Bible is not the book of the church, but a book for the world in its reality, beauty, threat and openness, especially in times of political populism and global uncertainty. The publications which will appear in this series are intended to intervene in church, cultural and social debates on the questions and opportunities of the present. They are intended to help the theologians, pastors, teachers and all those interested in the life relevance of biblical texts.
A Christological reading of the Psalter in which individual psalms are viewed as primarily the prayers of Jesus is evaluated. This recent evangelical tradition of interpretation goes as far as to assert that the Psalms are only secondarily our prayers. However, while the portrait of David the chief psalmist anticipates Jesus Christ as the ideal Davidic king, this does not require that everything in every psalm be applied to Jesus. When David confesses his sins and failings, these words cannot be placed on the lips of Jesus. It remains nonetheless legitimate for believers to make use of the Psalms and apply much of their content to themselves, for, especially in Books IV and V of the Psalter, David sets an example of devotion to God which others are meant to emulate. As well, a Christian rereading of the Psalter sees the God of the psalmist as the Trinity, so that what is said about God can be applied to Jesus Christ.
Christian philosopher Timothy Hsiao has recently provided in this journal a defence of gun ownership and public gun carrying. I will respond with an argument against gun ownership for self-defence. In particular I will argue that Hsiao’s argument misuses Scripture, fails to employ a range of important theological categories, and leads to increased harms. I argue these failings occur because Hsiao’s fundamental objective is not to seek a Kingdom of God theology of guns but rather to defend a libertarian social vision. In effect, his thin theology is really a veneer for a libertarian defence of guns and gun culture, whereas I argue that a Kingdom of God theology seeks to provide a safer society and thus would move society away from gun culture.