BIBLISCHE BESINNUNG Thomas Pola: Erkenntnis "von unten". Predigt über Prov 1,1-7 (135-139) AD PERSONAM Clemens Hägele: „Bei Riesner in Dortmund“. (140–142) Reiner Braun/Heinzpeter Hempelmann: Wissen, wer Jesus ist. Zum 100. Geburtstag von Otto Rodenberg. (143–156) AUFSÄTZE Detlef Häußer: Jesusüberlieferung im 2. Korintherbrief. (157–168) The Second Epistle to the Corinthians plays no significant role in the controversial discussions about the transmission of Jesus tradition in (the letters of) Paul. But traces of Jesus tradition can also be found in this letter. They originate from different contexts like the Sermon on the Mount, the commissioning of the apostles and the passion narrative. Paul applies them to various topics (ethics, spirituality), proving that Jesus tradition is a formative factor in the theology of the apostle. Hanna Stettler: „Mehr als Elia“. Zum religionsgeschichtlichen Hintergrund der Wunder Jesu. (169–185) In recent research a distinction has been made between the healing miracles of Jesus and his so-called nature miracles. Whereas the former are considered as possible (be it as real miracles or as psycho-somatic phenomena), the latter are said to be post-Easter enhancements of normal events in the life of Jesus, such as eating or going in a boat together. R. Zimmermann has argued that this distinction is untenable on literary grounds: Both kinds of stories are presented as factual stories, claiming to report real events in the life of Jesus. The present paper argues that that distinction is also untenable because both kinds of stories share the same conceptual background. They all present Jesus as the one who performed miracles like the miracles of Moses and Elijah/Elisha, but at the same time superseded them. As the Son of God he brought about the kingdom of God in his healing miracles and restored the rule of God over his creation through his nature miracles. Peter C. Hägele: Sind Wunder aus naturwissenschaftlicher Sicht denkbar? (186–199) Can scientists believe in miracles? There are indeed scientific explanations for some miracles. Such considerations may be satisfying at first but leave many questions open. It is more fruitful to look at the changes from classical to modern science. New methodological insights into the nature of laws, chance and also boundary conditions reveal that there are no scientific arguments against miracles. It no longer makes sense to speak of miracles breaking the laws of nature. God can use laws as well as chance to act in our world and surprise us with miracles. This preliminary study clears the way in order to discuss the occurrence of miracles and their meaning. Heinzpeter Hempelmann: Wunder als Zeichen. Acht Thesen aus wissenschaftstheoretischer Perspektive. (200–216) This article looks at “miracles” as an exemplary interface between science and theology. Fundamental questions from science and scientific theory are tied together in the reflection of the miracle topic: Are miracles a breach of the laws of nature? How do we think about reality, as a closed or as an open system? How do we deal with phenomena that do not fit our experience and theories? How do scientists deal with the question of God? Are they aware of the limits of knowledge that modern science has set itself? Klaus Haacker: Paulus als Anstands-Apostel (1Kor 11,2–16). (217–220) Paul argues for the use of a hairnet, but he misses the appropriate term in V.10 due to a translation error from the Hebrew language. BERICHTE Hanna Stettler: Ertrag eines ganzen Forscherlebens: Rainer Riesner über den Messias Jesus. (221–224) Friedmann Eißler: Jesusglaube in frühislamischen Schriften. Lehren der Bergpredigt für den Dialog aus islamischer Sicht. (225–226) BÜCHER (227–228)