9 Ergebnisse.

Navigating through different realist and nominalist traditions, Timo Eskola suggests that signs are about conditions and functions and participate in a web of relations. Questioning Derridean poststructuralism, the author reinstates Benveniste's hermeneutics of enunciation and suggests a new approach to metatheology.

Did Jewish throne mysticism, the so-called 'merkabah mysticism', influence the emergence and formation of the earliest exaltation Christology? The author presents resurrection Christology as a part of Jewish Christian merkabah tradition.Christ's exaltation was described as a heavenly journey that culminated in his enthronement on the divine throne of glory. Christian writers did exploit the symbolic world, the images and metaphors of Second Te...

Did Jewish throne mysticism, the so-called 'merkabah mysticism', influence the emergence and formation of the earliest exaltation Christology? The author presents resurrection Christology as a part of Jewish Christian merkabah tradition.Christ's exaltation was described as a heavenly journey that culminated in his enthronement on the divine throne of glory. Christian writers did exploit the symbolic world, the images and metaphors of Second Te...

Focusing on the metanarrative of exile and restoration Timo Eskola claims that a post-liberal, narrative New Testament theology is both consistent and explanative. Combining a post-New Quest perspective on Jesus with an eschatological reading of Paul, the author states that Jesus' temple criticism aims at restoration eschatology. Jesus starts a priestly community that expects God's jubilee to begin with Jesus' work, and proceed with the preach...

Timo Eskola presents a new way of understanding Paul's soteriology as a theology of predestination: God has cosigned all people to sin and condemnation. There is no basic dualism between the good and the bad. Since everybody needs salvation, the atonement of Christ is proof of God's ultimate faithfulness. Timo Eskola is Privatdozent of New Testament in the Faculty of Theology at the University of Helsinki, and a doctoral candidate in comparati...

Late twentieth-century Jesus novels carve out a completely new picture of Jesus. Those written by Norman Mailer, Jose Saramago, Michele Roberts, Marianne Fredriksson, and Ki Longfellow, among others, provide inversive revisions of the canonical Gospels. Their adaptations often turn into a critique of the whole of Christian history. The contrast novels investigated in this study end up with appropriations that are based on prototypical rewri...

Reading Heikki Raisanen's hermeneutics in context, Timo Eskola explores the development of Western New Testament interpretation. Proposing sociology as the link between standard historicism and poststructuralism, Raisanen reinterprets the sociology of knowledge. He substitutes sacralized culturalism for biblical theology.

Late twentieth-century Jesus novels carve out a completely new picture of Jesus. Those written by Norman Mailer, Jose Saramago, Michele Roberts, Marianne Fredriksson, and Ki Longfellow, among others, provide inversive revisions of the canonical Gospels. Their adaptations often turn into a critique of the whole of Christian history.The contrast novels investigated in this study end up with appropriations that are based on prototypical rewriting...

Focusing on the metanarrative of exile and restoration Timo Eskola claims that a post-liberal, narrative New Testament theology is both consistent and explanative. Combining a post-New Quest perspective on Jesus with an eschatological reading of Paul, the author states that Jesus' temple criticism aims at restoration eschatology. Jesus starts a priestly community that expects God's jubilee to begin with Jesus' work, and proceed with the preach...