By Henning Graf Reventlow, Yair Hoffman
Three papers take care of the starting place of the Decalogue: Yair Hoffman at the infrequent declaring of the Decalogue within the Hebrew Bible outdoor the Torah; E. L. Greenstein considers that already A. ibn Ezra doubted that God himself spoke within the Ten Commandments and states that much more likely their rhetoric shows it was once Moses who proclaimed the Decalogue; A. Bar-Tour speaks concerning the cognitive facets of the Decalogue revelation tale and its frame.
The moment half considers the later use of the Decalogue: G. Nebe describes its use with Paul; P. Wick discusses the symbolic radicalization of 2 commandments in James and the Sermon at the Mount; A. Oppenheimer explains the removing of the Decalogue from the day-by-day Shem'a prayer as a degree opposed to the minim's declare of a better spiritual significance of the Decalogue in comparison to the Torah; W. Geerlings examines Augustine's quotations of the Decalogue; H. Reventlow depicts its vital position in Luther's catechisms; Y. Yacobson discusses its position with Hasidism.
The symposium closes with papers on systematic topics: C. Frey follows a potential option to criminal universalism; G. Thomas describes the Decalogue as an "Ethics of Risk"; F. H. Beyer/M. Waltemathe search an academic perspective.
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Additional resources for The Decalogue in Jewish and Christian Tradition
Thompson, Introducing Biblical Literature: A More Fantastic Country (Englewood Cliffs: Prentice-Hall, 1978), 145–59 (147–48); Harry P. Nasuti, “Identity, Identi¿cation and Imitation: The Narrative Hermeneutics of Biblical Law,” Journal of Law and Religion 4 (1986): 9–23 (9); Bernard S. Jackson, Law, Fact and Narrative Coherence (Merseyside: Deborah Charles, 1988), 97–98. 45. ” While the ¿rst two characteristics of the son’s behavior—rebelliousness (“stubborn and rebellious”) and disobedience (“will not obey our voice”)—appear in the lawgiver’s preamble, the third—unrestrained eating habits (“a glutton and a drunkard”)—appears only in their words.
21 c. Narrative Interpretation Before entering into our minds and tracing our predisposition for organizing experience into a narrative form, I would like to deviate for a moment from cognitive perception and turn to interpretation by mentioning two ¿lms that were inspired by the biblical epic: The Ten Commandments by Cecil B. 22 The Decalogue is a series of ten dramas originally produced for Polish television as an attempt to narrate ten moral stories—a personal spiritual investigation into the soul of humankind (through the stories of Polish individuals living in Warsaw).
E. 4. ; Jerusalem: Schocken, 1999 [Hebrew]), 149–73. 5. ” 6. ” 7. Henning G. Reventlow, Gebot und Predigt im Dekalog (Gütersloh: Gerd Mohn, 1962), 93–95. 8. Calum M. Carmichael, Law and Narrative in the Bible: The Evidence of the Deuteronomic Laws and the Decalogue (Ithaca: Cornell University Press, 1985), 313–42. His claim that both versions of the Decalogue are a Deuteronomic composition makes much more sense than the suggestion that the Decalogue was shaped as a legal demonstration of previous narratives.