NTT Journal for Theology and the Study of Religion - Volume 42, Issue 3, 1988

Starting from certain literary phenomena found in parts of the New Testament the composition of the Hebrew Psalm 6 is investigated. A five-fold structure is proposed, in accordance with the number of words used: v. 1, vv. 2-4, vv. 5-7, v. 8, vv. 9-11. Just as, e.g., in Ps. 47, the exact place of the divine names was determined by the principle of word count; the patterns 13 + 26 and 26 + 13 are in evidence. At the center of the poem, bš’wl (v. 6), with a numerical value of 2 + 21 + 1 + 6 + 12 = 42, is word no. 42. More examples of this device are given. In v. 8, the expression for ‘my eye’ marks a sub-center, viz. the middle part of vv. 5-11, consisting of 24 + 6 + 24 = 54 words. A further sub-center appears in 'd-mty, ‘how long?’ (v. 4, end): in vv. 3-6 the pattern is one of ‘concentric symmetry’. Moreover, the poet appears to have known and used the grammatical distinction between various parts of speech: both arithmetics and grammar were part of this training as a craftsman.

This article contains the results of an inquiry into traces of Spirit Christology in the early Syriac tradition. The study was limited to the Odes of Solomon, the Demonstrations of Aphrahat and the Sermo de Domino Nostro of Ephrem. The conclusion is that we find here a climate propitious for Spirit Christology. The continuity of and similarity between Christ and believers lies in the gift of the Holy Spirit to both. The supposed dangers of adoptianism and Nestorianism have prevented theologians from gathering in this profit. The increased interest in Spirit Christology gives rise to a wider examination than that which underlies this article.

In this article René Girard’s theory on ‘mimesis’, rivalling, violence, scapegoating and sacrifice is applied to the classic doctrine of atonement in St. Anselm and Calvin who both are analyzed in their historical context. Girard’s intuition that this doctrine of atonement is a sacrificial re-interpretation of the New Testament turns out to be right. It presupposed that salvation is not possible without some form of violence. On behalf of man God is obliged to maintain the order of the world which cannot be done without the use of revenge. Calvin identifies ‘satisfaction’ with ‘punishment’ and uses a more explicit sacrificial language than St. Anselm.