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110	1		_aPfarrerinnen- und Pfarrer-Gebetsbund
245			_aTheologische Beiträge _nHeft 4; 53(2022)
250			_a53,H.4
264		1	_aWitten _bSCM R. Brockhaus _c2022
520	1		_aBIBLISCHE BESINNUNG Friedmann Eißler: Sabbat, Sonntag, Ruhetag – Glaube und Leben. (204–211) AUFSÄTZE Rainer Riesner: War Jesus Analphabet? Archäologie, Soziologie und Christologie. (212–224) Against a previously widespread consensus, some researchers now consider Jesus to have been illiterate. Statistical estimates of ancient literacy, however, say nothing about the abilities of an individual. In Galilee, elementary education was accessible through the synagogues not only to members of the upper class. The early Jewish religious character of his family makes reading and writing skills of Jesus probable, and both are explicitly attested to him in the Gospels. There is a continuity from Jesus as messianic teacher to the post-Easter churches as teaching and learning communities.. Roland Deines: Der Relevanzverlust des Redens von Gott als Folge der methodischen Ausklammerung Gottes in der Bibelwissenschaft. (225–239) Edited version of a paper for a conference, in which university and church representatives from different theological backgrounds openly and personally exchanged their views on the reasons why the Protestant Church in Germany is increasingly perceived as a “patient”. The present contribution introduced an exegetical perspective. It claims that the self-immunisation of exegesis or historical theology against a realistic understanding of God’s speaking and acting is one of the main causes of the crisis of contemporary theological discourse in public. Theology no longer dares to think, argue and proclaim on the base of historical revelation, and biblical exegesis offers no help either, as is demonstrated in two short case studies dealing with Martin Hengel and John P. Meier. A renewal of the church and of preaching, however, is possible where there is again confident faith in God’s revelatory presence in the world, as it is accessible in the “Word that comes from God and speaks of God to save the world.” Jürgen Schuster: Christliche Mission im Zeitalter der Weltchristenheit. (240–252) This article looks at some implications of the epochal shift from Western Christendom to World Christianity for Christian mission in the 21st century. A number of current developments are noted. The main focus is on four challenges: understanding cultural and religious hybridity, reflecting the relationship between gospel and culture, understanding the gospel as interpretation of history, and the role of hospitality for Christian mission. Florian Karcher/Patrick Todjeras: Wer oder was sind pioneers? Ein Beitrag zu einem Phänomen in Erneuerungs- und Gründungsprozessen der Church of England und deren Rezeption im deutschsprachigen Raum. (253–266) Church reality is changing. The changes are accompanied by the adaptation of requirements for people ministering in the church. Classic occupational fields, such as parish ministry or Christian education, are currently experiencing processes of change in many respects. The central question seems to be, how renewal, change and (re)construction can be shaped, so that they may be relevant and sustainable for the church in a postmodern society. The Anglican Church has gone through comparable processes in recent decades, drawing on the concepts of “pioneers” and “pioneering.” These terms describe the (honorary and full-time) activities of people who shape such processes. This article analyses the origin and meaning of the terms in the conceptual field of the Anglican Church, traces the first adaptations in the German-speaking world, and undertakes an initial critical reflection on the phenomenon. BÜCHER: 267–272
773	1	8	_w0030058 _tTheologische Beiträge
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