Fortschreibung is a current literary concept in the redaction history of the Hebrew Bible. Manyscholars tend to put not only the final redaction but the entire redaction in the Persian periodpreferable in the late Persian period. How are we to understand earlier traditions in this scena-rio? The investigation into whether there is a shared intellectual milieu behind Numbers 12and Isaiah 6, and in particular how, may give us some answers. By comparing these two texts asa case study, through the theophany genre and through the lens of participatory theory of re-velation, similar/dissimilar pattern and features occur. Numbers and the Book of Isaiah haveundergone redaction in multiple stages starting in preexilic times. And Numbers 12 and Isaiah6 are to a degree key chapters in the final redaction stage of respective books. The theophanyaccount is about the revelation of Torah, about judgment/authority and by extension change.It is evident that earlier traditions of Moses and the prophet Isaiah have segued into a new situ-ations in the final making of Torah in Persian period, to create continuity and authority. Thisputs a focus on human agency but also on the risk of fallacy in the interpretation of theHebrew Bible, of which Numbers 12 and Isaiah 6 are aware of.

This thesis begins with a short biography of C. I. Scofield's life with a focus on his cultural context of racism. Continuing with a glance at Literalism and Fundamentalism, Scofield's theology of dispensations and covenants along with his soteriology and eschatology are outlined from primary sources. A further discussion of the emergence of the 1948 state of Israel, and its influence on dispensational eschatology. Definitions of antisemitism, anti-Judaism, and anti-Jewishness are compared and contrasted. Brief histories of Christian Zionism and British-Israelism are cross referenced with their relationship with political antisemitism. Contemporary criticism of Christian Zionism and dispensationalism is contrasted with far-right eschatology. 

The impetus for this study is a quote from Nietzsche and a scene from 1 Samuel. Nietzsche’s claim that “I would only believe in a God that knows how to dance” is juxtaposed to King David “dancing before the Lord with all his might” (1 Sam 6:14). 

This study offers a theological exploration of dance that can be understood as an extended reflection on the space opened up by these two quotes. 

This study consists of two main sections, analysis and discussion. The analysis seeks to develop a theoretical frame that generates a conversation between a dance project by Nadia Vadori Gauthier called Une minute de danse par jour and the materialist process theology of Catherine Keller. The discussion section applies this frame, which consists of three concepts that emerge from Nadia’s project: daily, ordinary, and resistant and Keller’s concepts of entanglement, apophatic matter, and intercarnation. 

The study explores how and in what ways Keller’s dynamic, process materialist theology might reveal the theological implications of Nadia’s daily dance project, implications that literally embody Keller’s theological approach and extend it beyond academic theology, into the very dance of life

The purpose of this essay is to understand the metaphor GOD IS KING through an exegetical, literary analysis and by the insights of cognitive metaphor theory. By isolating the concept of kingship associated with god, through the scope of the Psalter, and taking inventory of what is said about god in these texts, the essay will discover the mappings that lie behind the metaphor GOD IS KING in the psalms. The result shows that the metaphor GOD IS KING contains four submetaphors, which can be described as GOD IS A FATHER, GOD IS A WARRIOR, GOD REIGNS OVER THE COSMOS and GOD IS FAITHFUL AND MERCIFUL. There are differences between God as king and humans as kings, since God’s kingship contains memories from Israel’s history that shows his qualities as transforming the people, conquering the enemies and even transcending life and death. By knowing these informative aspects of god as king, from reading and analyzing Pss 68, 103 and 145, this essay will show that the metaphor GOD IS KING is only appropriate in describing Israel’s god, due to his wondrous works, character and essence. The metaphor GOD IS KING further constitutes a critical instance of the idea of a functioning and flourishing kingdom, as the metaphor shows examples of the need for the king to be sovereign in certain aspects.

While the anti-Jewish rhetoric of several other second-century Christian authors is both apparent and well-attested, Clement of Alexandria’s (c. 150–215 CE) stance toward contemporary Judaism is considerably more difficult to gauge, since he barely mentions Jews and avoids making a point out of other authors’ anti-Judaism even when quoting it. This paper analyses the instances where Clement does refer to Jews as a contemporary religious community, and concludes that although he participates in second-century anti-Jewish polemic, he maintains a critical distance from it, as he views contemporary Judaism as a valuable religious tradition, second only to Christianity, although it has a central flaw in not trusting in Jesus.