Pieter J.J. Botha

Religious Topoi and South Africa's Truth and Reconciliation Commission

The role of religious language in the activities of the Truth and Reconciliation Commission is analysed in this study. The (Christian) religious rhetoric is a limiting factor with regard to the possibilities and/or contribution of the TRC by fashioning a dichotomising discourse and terminology. It also imposes constraints, visible in the TRCs dealings with concepts such as truth, responsibility and causation. This discourse is, furthermore, an assistant to a formalistic way of arguing about history and humanity, which problematises the plurality and heterogeneity of our society.

Jesus of Nazareth: Jew from Galilee, Savior of the World by Jens Schröter (review)

Jesus of Nazareth: Jew from Galilee, Savior of the World is divided into two parts: Part 1 (“Introduction”) consists of three chapters discussing historical, theoretical and methodological matters. Aspects of researching the historical Jesus, some key scholars, and methodology are analysed. Part 2 (“A Portrayal of Jesus”) is a presentation of Schroter’s historical Jesus in ten chapters, with a final chapter (ch. 14) discussing elements of the Wirkungsgeschichte of Jesus.

Book Review: Structuring Early Christian Memory: Jesus in Tradition, Performance and TextStructuring Early Christian Memory: Jesus in Tradition, Performance and Text. By RodríguezRafael. London, UK: T&T Clark, 2010. Pp. xii + 278. Cloth,

109 greater attention on Longenecker’s part to this terminology, rather than a concentration on “anonymous” statistical scales, would have opened up better the social force of what Paul was saying in various cases. See, for example, J. R. Harrison’s discussion (Paul’s Language of Grace in Its Graeco-Roman Context [Tübingen: Mohr Siebeck, 2003], pp. 264–65) of Paul’s “poverty” terminology in 2 Corinthians 8:9 against the backdrop of Anonymous Iamblichi 3.4. The discussion of the Graeco-Roman evidence for charitable initiatives on the part of the elite and sub-elite, as well as the deities, is very capably handled (pp. 60–107), with liberal reference to the inscriptional, iconographic, and literary evidence throughout. In particular, Longenecker’s insistence that the disdainful attitudes of the Stoics to “pity” did not necessarily vitiate Graeco-Roman attitudes to charity provides a valuable corrective to previous scholarship (pp. 75–77). Disappointing, however, is Longenecker’s overly brief coverage of the evidence of Second Temple Judaism (pp. 109–15). He rightly locates the evidence of the Gospels, the book of Acts, and the Epistle to James within this context (pp. 116–31), but readers would be well advised to supplement their reading with the new work of S. Schwartz: Were the Jews a Mediterranean Society: Reciprocity and Solidarity in Ancient Judaism (Princeton and Oxford: Princeton University Press, 2010). Ultimately, one is left wondering what impact the LXX attitudes towards the “poor” and the variegated views of first-century Judaism regarding beneficence (Harrison, Language of Grace, 97–166) had upon Paul’s spiritual and intellectual formation in this regard. This is an important lacuna in Longenecker’s argument (pace, see the brief evaluations on pp. 290, 299, 314). The third and largest section (“The Poor in Pauline Places”), comprising eight chapters, deals initially with the care of the poor in the Pauline communities (pp. 135–36). This is followed by a valuable and extended focus on Paul’s missionary strategy in Galatians regarding beneficence to the poor (pp. 157–219). Longenecker conducts a sophisticated analysis of the continuing debate regarding the economic profiles of the early Christians (pp. 230–58). He also draws attention to overstatement on both sides of the scholarly community, corrects popular misinterpretations of Deissmann’s views on social location (p. 255 n. 13), and posits reasons for the economic attractiveness of Paul’s communities (pp. 259–78). Last, Longenecker discusses Paul’s theology of beneficence (pp. 279–97), highlighting the apostle’s self-impoverishment and his downward social mobility in service of Christ (pp. 298–316). This analysis helps us to see what was socially distinctive about the Pauline house churches and why they flourished in an age of imperial grace. But, in reacting to scholars who regard the Jerusalem collection as the only example of Paul’s interest in beneficence, Longenecker has underplayed the rich rhetorical, social and ideological contribution that the Jerusalem collection made in shaping Paul’s theology of beneficence. Paul’s redefinition of economic “equality” in the church (2 Cor 8:13–15) and the social, theological, and economic consequences of Christ’s self-impoverishment (2 Cor 8:9) in shaping the redistribution of wealth require further attention. Nonetheless, the book will have a powerful impact upon seminary students, pastors, scholars, and the general reader because of the expert way that the author has mined a precious seam of Paul’s social theology. James R. Harrison Wesley Institute Drummoyne, NSW, Australia, 2048

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In the NT writings and even more so in other early Christian literature, we have the memory of not only Jesus but also of those participating in remembering. Understanding those memories require study of the relationships among these early Christians as well as the cultural complexes they were negotiating with their memories.

Memory and Identity in Early Christianity: Introduction

In this article possible connections between religious discourse and child abuse are explored. It would be dangerously naive to consider religion as either irrelevant to or as the cure for the problem of child abuse. The assumption of a direct connection between religion and society is criticised, and a plea is made for rethinking and re-evaluating any straightforward claims for religion promoting moral integrity and providing solutions for child abuse. It is suggested that by considering the complex and indirect interrelationship of religion and mundane, daily life, the involvement of religion in this terrible problem can be dealt with in a more constructive manner and a contribution to a worthwhile turnabout may become possible.

Young bodies and religion: exploring the role of religion in child abuse

James K. Hoffmeier is one of few scholars who are experts in the fields of both Egyptology and OT Studies. In two former books which are, like the present book, published in Oxford University Press (Israel in Egypt [1996] and Ancient Israel in Sinai [2005]), his focus was on Israel and the OT at its intersection with Egypt in the Exodus event. In his present book, however, the focus is on Egypt and only in the last chapter he turns to the OT and the question of the relationship between Akhenaten’s and Israel’s monotheism.