Evil Gods And Reckless Saviours

Late twentieth-century Jesus novels carve out a completely new picture of Jesus. Those written by Norman Mailer, JosŽ Saramago, Michale Roberts, Marianne Fredriksson, and Ki Longfellow, among others, provide inversive revisions of the canonical Gospels. Their adaptations often turn into a critique of the whole of Christian history. The contrast novels investigated in this study end up with appropriations that are based on prototypical rewriting. They aim at the rehabilitation of Judas, and some of them make Mary Magdalene the key figure of Christianity. Saramago describes God as a bloodthirsty tyrant, and Mailer makes God battle the devil in a Manichaen sense as with an equal. The main result of this intertextual analysis is that these authors have adopted Nietzschean ideas in their writing. An attack on the so-called biblical slave morality and violent concept of God deprives Jesus of his Jewish messianic identity, makes Old Testament law a contradiction of life, calls sacrificial soteriology a violent paradigm supporting oppression, and presents God as a cruel monster. As a result, Jewish faith appears in a negative light. Apparently, Western culture still harbours anti-Judaic attitudes, albeit hidden beneath sentiments of equality and tolerance. Timo Eskola skillfully shows that despite the evident post-Holocaust consciousness present in the novels, they actually adopt an arrogant and ironic refutation of Jewish beliefs and Old Testament faith.

Focusing on the metanarrative of exile and restoration Timo Eskola claims that a post-liberal, narrative New Testament theology is both consistent and explanative. Combining a post-New Quest perspective on Jesus with an eschatological reading of Paul, the author states that Jesus' temple criticism aims at restoration eschatology. Jesus starts a priestly community that expects God's jubilee to begin with Jesus' work, and proceed with the preaching of the new gospel. The reception of this message in the post-Easter church results in resurrection Christology that proclaims Jesus' Davidic kingship on God's throne of glory. Both Paul and Jewish Christian teachers later present Christ's community as a new temple where believers serve the Lord as priests of the new covenant. Furthermore, restoration eschatology provides a new basis for understanding Paul's contrast with the words of the law, and his teaching of justification.

Navigating through different realist and nominalist traditions, Timo Eskola suggests that signs are about conditions and functions and participate in a web of relations. Questioning Derridean poststructuralism, the author reinstates Benveniste’s hermeneutics of enunciation and suggests a new approach to metatheology.

Why have so many prominent literary authors-from Philip Pullman and José Saramago to Michèle Roberts and Colm Tóibím-recently rewritten the canonical story of Jesus Christ? What does that say about our supposedly secular age? In this insightful study, Magdalena Maczynska defines and examines the genre of scriptural metafiction: novels that not only transform religious texts but also draw attention to these transformations. In addition to providing rich examples and close readings, Maczynska positions literary studies within interdisciplinary debates about religion and secularity. Her book demonstrates a surprising turn of events: even as contemporary novelists deconstruct the traditional categories of “secular” and “sacred” writing, they open up new spaces for scripture in contemporary culture.

Reading Heikki Räisänen’s hermeneutics in context, Timo Eskola explores the development of Western New Testament interpretation. Proposing sociology as the link between standard historicism and poststructuralism, Räisänen reinterprets the sociology of knowledge. He substitutes sacralized culturalism for biblical theology.

Spiritually engaged readers commonly look toward fiction to better understand the depth of a faithful life, and Christians are no exception. Many followers of Jesus value beautifully written, deftly characterized and pulse-quickening literary art that seems more satisfying than dry, tedious doctrinal textbooks. This book surveys 12 pieces of historical fiction that feature notable Christian thinkers. They include an illustrated children's book about St. Irenaeus of Lyons, a novel about Martin Luther's Reformation, a screenplay focusing on Dietrich Bonhoeffer and even a story about Pope Francis narrated in popular manga style. Rather than arcane literary analyses, this book provides thoughtful and sometimes painful interviews with the authors of the covered works. Most interviewees are little known or emerging writers. Some have published their work with a church or denominational press, others with a major publishing empire or popular print-on-demand platforms. Storytellers reflect on their literary choices and the contexts of their writing, sharing what modern Christians can learn from historical religious fiction.

Late twentieth-century Jesus novels carve out a completely new picture of Jesus. Those written by Norman Mailer, Jose Saramago, Michele Roberts, Marianne Fredriksson, and Ki Longfellow, among others, provide inversive revisions of the canonical Gospels. Their adaptations often turn into a critique of the whole of Christian history. The contrast novels investigated in this study end up with appropriations that are based on prototypical rewriting. They aim at the rehabilitation of Judas, and some of them make Mary Magdalene the key figure of Christianity. Saramago describes God as a bloodthirsty tyrant, and Mailer makes God battle the devil in a ""Manichaen"" sense as with an equal. The main result of this intertextual analysis is that these authors have adopted Nietzschean ideas in their writing. An attack on the so-called biblical slave morality and violent concept of God deprives Jesus of his Jewish messianic identity, makes Old Testament law a contradiction of life, calls sacrificial soteriology a violent paradigm supporting oppression, and presents God as a cruel monster. As a result, Jewish faith appears in a negative light. Apparently, Western culture still harbours anti-Judaic attitudes, albeit hidden beneath sentiments of equality and tolerance. Timo Eskola skillfully shows that despite the evident post-Holocaust consciousness present in the novels, they actually adopt an arrogant and ironic refutation of Jewish beliefs and Old Testament faith. ""Not since Theodore Ziolkowski's Fictional Transfiguration of Jesus have Jesus novels been subjected to such a searching critique. Eskola emphasizes contrasting, revisionist, even atheist fictional gospels centered on Judas, Mary Magdalene, or a human, fallible Jesus. He takes us in the opposite direction of Ziolkowski's heroes and humane moral exemplars towards contemporary fictions that displace Jesus from the center of his own story, or depict him as a deluded victim of a monstrous torturer God."" -Suzanne Keen Thomas Broadus Professor of English Washington and Lee University ""Timo Eskola provides a provocative examination of contemporary Jesus novels, arguing that they not only reinterpret but also frequently pervert traditional notions of Jesus. He marshals an impressive knowledge of literary adaptations of the Gospels, present-day literary theories, and theology. His insightful analysis of the Nietzschean roots of Jesus novels as well as their submerged anti-Judaism will invite discussion and debate about the nature of God and faith."" -Heta Pyrhonen Associate Professor University of Helsinki Timo Eskola is Privatdozent of New Testament in the Faculty of Theology at the University of Helsinki, and a doctoral candidate in comparative literature at University of Helsinki. He is the author of Theodicy and Predestination in Pauline Soteriology (1998) and Messiah and the Throne (2001).

What must reality be like if the God of Abrahamic theism exists? How could the worldview of Abrahamic theism be understood if not in terms of the existence of a supremely powerful, knowledgeable, and good personal being? John Bishop and Ken Perszyk argue that it is reasonable to reject what many analytic philosophers take to be the standard conception of God as the 'personal omniGod'. They argue that a version of a 'logical' Argument from Evil is still very much in play, contrary to the widely held view that this line of argument is bankrupt. This book provides a new presentation and defence of the alternative that Bishop and Perszyk have called euteleology. Its core claims are that reality is inherently purposive, and that the Universe exists ultimately because its overall end (telos), which is the supreme good, is made concretely real within it. There is no supreme agent ('standing by' while horrors take place); God is 'no-thing' in euteleology's basic ontology. Rather, talk of God-as-a-personal-being is a cognitive construction, treating ultimate reality by analogy with our ordinary ways of experiencing and talking about the world. But euteleological theism is also emphatically realist. Analogizing God-talk enables humans to align themselves with reality and is aptly deployed in prayer and worship-practices whose broad function is a human contribution to, and enjoyment of, the fulfilment of reality's inherent ultimate purpose.