NTT Journal for Theology and the Study of Religion - Volume 61, Issue 1, 2007

In this article the offensive prayer of Psalm 139:21-22 is investigated with regard to its language, context and intentions. It is argued that the central notion of ‘hatred’ does not necessarily imply malicious intentions. Subsequently, vv. 21-22 are shown to form an integral part of this psalm, which is a meditative confession with three specific theological motives. Within this context, vv. 21-22 function as a confessio via negationis. The poet sees hating the enemy primarily as the opposite of his turning and dedication to YHWH. Next, the utterance of vv. 21-22 is examined within its own conceptual and spiritual framework, and its own religious and social life-scene. Finally, the question is discussed whether such prayers can still have a function in today’s Christian faith and worship.

In recent debates, insufficient attention has been paid to the positive role religions can play in modern societies. Religions offer insights that remain important even in secular societies. Kant’s conception of radical evil is a paradigm of positive engagement with Christian dogmatics. This article argues that Kant cannot formulate his conception of radical evil without falling back on Christian interpretative resources. Kant attempts a combination of Pelagian and Augustinian views on evil and free will. In spite of tensions in Kant’s analysis of evil, it still offers important insights that can help us to better understand, and deal with, contemporary manifestations of evil, like modern terrorism.

The Bremen Gymnasium Illustre was a driving force in the Reformed confessionalisation process in Europe. Between 1610 and 1810 the Academy counted 7,680 students and 201 professors. In this quantitative-prosopographic description of the Gymnasium’s corps of theology professors, geographical origins, education, careers, social class, payment, and matrimonial affiliations are compared with those of professors of the other Bremen faculties, and of the university of Franeker (1585–1811). The Bremen group proves more excellent and less given to travel, but also less internationally oriented and affluent than their Franeker colleagues. Elites were in fact formed, but only partly through migration.

This article examines the cognitive capacities of the human mind that underlie the concept of Jesus’ resurrection. The first part of the article surveys some alternative traditions about Jesus’ death and resurrection in early Christian thought. In the second part, the relevant cognitive structures will be discussed. We will examine, in particular, how the human mind deals with agency, intentionality, and counterintuitiveness. The final part of the study will interpret the idea of the resurrected Jesus in the light of these cognitive capacities and give an explanation of the long-term success of the canonical story.