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while promoting goodness towards others. Keywords parable, Samaritan, innkeeper, characterisation, empire of God 1. The Samaritan Story apart from the Neighbour Matrix It is commonly held that the Samaritan story has been imbedded within ‘an inconsistent gospel context’, 1 since the story seems at times

In: Biblical Interpretation
Author: Frank Z. Kovacs

socio-cultural context of Luke’s presentation of the Roman political system and the emancipating affect of salvation one completely understands and agrees with Pervo’s supportive explanation (56) why the sv translates “kingdom of God” as “empire of God”. This however would not be a concern at all if

In: Horizons in Biblical Theology
Author: Andreas Merkt

Empire of God: Amnesty, Penance, and the Afterlife from Late Antiquity to the Middle Ages,‘ in Last Things: Death and the Apocalypse in the Middle Ages , ed. Caroline Walker Bynum and Paul Freedman (Philadelphia, 2000), 41–59; ‚The End of the Ancient Other World: Death and Afterlife Between Late

In: Church History and Religious Culture

(2008) 501-518 517 mirrors Roman imperial ideology, for it ends up inaugurating a new empire of God through the authority of Jesus. Chapter 3 (“‘The Romans Will Come and Destroy Our Holy Place and our Nation’: Representing Empire in John”) applies—in comparison to the previous chapter on Mark

In: Biblical Interpretation

beyond. 1 Notable recent exceptions include Jorge Cañizares-Esguerra’s Puritan Conquistadors: Iberianizing the Atlantic, 1550-1700 (Stanford, 2006), Linda Gregerson and Susan Juster, eds., Empires of God: Religious Encounters in the Early Modern Atlantic (Philadelphia, 2013) and Stephanie Kirk

In: Journal of Early Modern History

words—it was the traditions that fol- lowed and interpreted them that built up this new competing and encompassing empire of God—most of the authors are quite forthright about the limited or even negative value of most of the New Testament writings for promoting freedom from imperial or neo

In: Biblical Interpretation

Princeton Press, 1997). 9)  Carla Gardina Pestana, “Cruelty and Religious Justifications for Conquest in the mid-Seventeenth-Century English Atlantic,” in Empires of God: Religious Encounters in the Early Modern Atlantic World , edited by Linda Gregerson and Susan Juster (Philadelphia: University of

In: Social Sciences and Missions
Author: Daniel Timmer

’s description of the scenario envisaged in Isaiah 2 as “a federation of independent peoples, united only by their recognition of divine sovereignty … there is no hint of Israelite political triumph, no new empire except for the empire of God” (M. Walzer, “Prophecy and International Politics,” Hebraic Political

In: Biblical Interpretation
Author: Stefan Paas

produce gainfully for the market; and a sovereign Empire of God, whose temporal affairs would remain securely under the eye, if not the daily management, of divine authority. 27 Elsewhere I have described in more detail how this enterprise implied the restructuring of mind and manners. 28 In her Roads

In: Exchange

of God' (Patterson 1998:497). This empire focused on marginal people, making them the centre of God's concern. Jesus did not rise from the dead, but the manner in which he 315 mediated the presence of God, whom he called Father, was so real to his followers that they experienced his continued

In: Religion and Theology