Abstract
Professor John Hull submitted the first article in this issue on ‘Public Theology’ just two months before his death aged 80. He kept busy and inquisitive to the end. I shall miss his wisdom and friendship. In his best-selling book Touching the Rock he gave an amazing account of being blind that has brought encouragement to many others who share his experience. To visit him in his university office at Birmingham University, with all his gadgets, was quite something – as was his constant and very Australian sense of humour. Rich memories to thank God for and treasure. In addition to this article, there are thoughtful articles from Professor Leslie Francis on ‘New Directions in Clergy Psychological Profiling’, from Professor David Jasper on ‘Human Love’ with a response from Professor Robert Song, and from Bishop James Jones on the Bible and the Qur'an on ‘Adam’. Finally Ian Duffield considers a Difficult Text, this time on judgement (Matt. 7.6). Lots here to contemplate.
In the previous editorial I focused enthusiastically upon Jonathan Sacks's new book Not in God's Name: Confronting Religious Violence. This time I have been inspired by a rather different Jewish contribution to faith, the old Greek version of the Old Testament, the so-called Septuagint, and, in particular, a new scholarly account and analysis of it:
James K. Aitken (ed),
Following the Septuagint during the daily offices (because of its profound effect upon the New Testament) I have been particularly puzzled about why in Jeremiah it sometimes corresponds closely to NRSV and at other times not at all. Going to this Companion I discovered why. The Greek text, derived from ancient texts, notably the mighty fourth-century codices Vaticanus and Sinaiticus [see the Short Notice of Stanley Porter's Constantine Tischendorf in Theology 118(4), p. 319], appears to be a translation, made in Egypt some three centuries before Jesus, of a much earlier Hebrew version of Jeremiah than that used in NRSV. The Companion gives the scholarly evidence for reaching this conclusion and similar details (some entirely fresh) about the other books of the Old Testament and Apocrypha.
Many readers of Theology will know that ‘virgin’ rather than ‘young woman’ in Matthew 1.23 depends crucially upon the Septuagint rather than the Hebrew Bible's version of Isaiah 7.14. But they may not be aware (as I am now from reading this Companion) that the Greek wording of the dominical injunction to ‘love your neighbour as yourself’ in Paul, James and the Synoptic Gospels comes word-for-word from the Septuagint's translation of Leviticus 19.18. Much in both Hebrews and Revelation in the New Testament also depends upon the Septuagint. I also love the way that the Septuagint tones down the implicit polytheism of Psalms 97.7 and 138.1. There is nothing new about biblical interpretation!
This is a Companion to dip into and enjoy especially if you too follow the Septuagint in reading the Old Testament. I thoroughly recommend the practice. I have found that it allows me to see the Old Testament more as the New Testament authors might have seen it. Obviously the latter wrote in Greek. However what becomes evident from reading the Septuagint alongside the Greek New Testament is that their understanding of the Old Testament was also shaped by Greek. A confusing mixture of Semitic and Greek ways of understanding that still challenges us today and helps to explain why we find agreement about Christian doctrine elusive.
This is an expensive Companion but well worth having for those who share my enthusiasm and there are online discounts to be found. The Greek text of the Septuagint is also freely available at: <www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text> (accessed 14 August 2015).