@incollection{Schmitz2018,
  author    = {Schmitz, Barbara},
  title     = {King and God : conceptions of rule and God in 3 Maccabees},
  series = {Figures who shape scriptures, scriptures that shape figures},
  booktitle = {Figures who shape scriptures, scriptures that shape figures},
  doi       = {10.1515/9783110596373-014},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-205149},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {211-230},
  year      = {2018},
  abstract  = {In 3 Maccabees, kingship as a form of rule is addressed on two levels: On the political level the question about a good king is addressed against the background of Hellenistic understandings of kingship, using the example of Ptolemy IV Philopator. This king is portrayed at the beginning of 3 Maccabees as a successful, positive, Hellenistic ruler, but one whose good rule goes off the rails. This analysis of the ideal of Hellenistic rule (cf. 3 Macc. 3:12-29; 6:24-28; 7:1-9) is then taken to a theological level: the God of Israel is portrayed as the true good king, the Soter who saves his people in their time of greatest trial (6:29, 32; 7:16). By these means the many divine epithets that are a striking feature of 3 Maccabees are incorporated into the narrative (cf. 2:2-3). Thereby 3 Maccabees not only thematises the conflict with a Hellenistic king who exploits his power in diverse ways but also focuses in a concentrated way the notion of a good (Hellenistic) king into the notion of God as king and ruler.},
  language  = {en}
}
@incollection{Schmitz2017,
  author    = {Schmitz, Barbara},
  title     = {Aspects of Worship in the Letter of Aristeas},
  series = {Various Aspects of Worship in Deuterocanonical and Cognate Literature},
  volume    = {2016/2017},
  booktitle = {Various Aspects of Worship in Deuterocanonical and Cognate Literature},
  doi       = {10.1515/9783110467406-020},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-205150},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2017},
  abstract  = {Although the Letter of Aristeas mentions the translation of the Jewish nomos into Greek, it is striking that worship is not a fundamental theme of this writing. Nevertheless, six passages present acts of worship, which recount worship from different perspectives: Aristeas prays to God and explains his "Greek" idea of worship (Let. Aris. 17), whereas in Let. Aris. 132-140 the high priest explains the Jewish concept of worship. Sacrifices and prayers at the temple in Jerusalem for the Ptolemaic royal house are told in Let. Aris. 45, while at the Ptolemaic court in Alexandria one of the Jewish scholars prays at the beginning of the symposium (Let. Aris. 184-186). Then the daily prayer of the Jewish scholars are recounted in Let. Aris. 305-306 and finally the Ptolemaic king performs a proskynesis before the law at the end of the letter and thereby accepts the translation (Let. Aris. 317).},
  language  = {en}
}
@incollection{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Space, Borders and Boundaries in the Letter of Aristeas},
  series = {Borders : Terminologies, Ideologies, and Performances},
  booktitle = {Borders : Terminologies, Ideologies, and Performances},
  publisher = {Mohr Siebeck},
  address   = {T{\"u}bingen},
  isbn      = {978-3-16-154375-3},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-151285},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {142-154},
  year      = {2016},
  abstract  = {No abstract available.},
  subject      = {Aristeas, Epistolographus : Ad Philocratem},
  language  = {en}
}
@article{Schmitz2016,
  author    = {Schmitz, Barbara},
  title     = {Tradition und (Er)Neuerung. Die Rede von Gott in j{\"u}disch-hellenistischer Literatur},
  series = {Theologische Literaturzeitung},
  volume    = {141},
  journal   = {Theologische Literaturzeitung},
  number    = {7/8},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-151292},
  pages     = {721-736},
  year      = {2016},
  abstract  = {God as King is one of the metaphors that have been handed down in the biblical literature for centuries. In the Hellen­istic period talk about God as king again undergoes a change that is the conse-quence of the Hellenistic kingdom as it evolved in its specific form after the death of Alexander. The conceptual implications of the Hellenistic kingdom for talk about God is shown by reference to the epithets: the king as ἐπιφανής (»Epiphanes«), as σωτήρ (»Savior«), as εὐεργέτης (»benefactor«) and as κτίστης (»Founder«). How those epithets have affected talk of God as king is demonstrated by reference to the original Greek writings of the LXX and connected with the question of God as παντοκράτωρ (»pantocrator«).},
  subject      = {Gott <Motiv>},
  language  = {de}
}
@misc{Frank2016,
  type      = {Master Thesis},
  author    = {Frank, Annemarie},
  title     = {Bakbuk, Bukki, Barsillai - Das Esra/Nehemia-Buch und seine Personennamen. Felder und Probleme der Forschung},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-141970},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2016},
  abstract  = {Diese Lizentiatsarbeit stellt eine Forschungsgeschichte als Vorarbeit zu einer Dissertation {\"u}ber die Personennamen im Esra/Nehemia-Buch dar. Die Darstellung besteht aus zwei Teilen, einem zu den wesentlichen Fragestellungen in der Erforschung des Esra/Nehemia-Buches und einem zur hebr{\"a}ischen Onomastik.},
  subject      = {Bibel <Esra>},
  language  = {de}
}
@incollection{Lange2016,
  author    = {Lange, Lydia},
  title     = {Die Rezeption des Exodusbuches in der LXX- und Vg-Fassung der Juditerz{\"a}hlung. Ein Vergleich},
  series = {Exodus. Rezeption in deuterokanonischer und fr{\"u}hj{\"u}discher Literatur},
  booktitle = {Exodus. Rezeption in deuterokanonischer und fr{\"u}hj{\"u}discher Literatur},
  editor    = {G{\"a}rtner, Judith and Schmitz, Barbara},
  publisher = {de Gruyter},
  address   = {Berlin},
  doi       = {10.1515/9783110418279-011},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-148972},
  publisher      = {Universit{\"a}t W{\"u}rzburg},
  pages     = {159 -- 186},
  year      = {2016},
  abstract  = {No abstract available.},
  subject      = {Bibel. Exodus},
  language  = {de}
}
@techreport{PfeilschifterLauthFischeretal.2020,
  type      = {Working Paper},
  author    = {Pfeilschifter, Rene and Lauth, Hans-Joachim and Fischer, Doris and Rothfuß, Eberhard and Schachner, Andreas and Schmitz, Barbara and Werthmann, Katja},
  title     = {Local Self-Governance in the Context of Weak Statehood in Antiquity and the Modern Era. A Program for a Fresh Perspective},
  edition   = {English Edition},
  issn      = {2698-2684},
  doi       = {10.25972/OPUS-20737},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-207371},
  pages     = {34},
  year      = {2020},
  abstract  = {The nucleus of statehood is situated at the local level: in the village, the neighborhood, the city district. This is where a community, beyond the level of the family, first develops collective rules that are intended to ensure its continued existence. But usually this is not the only level of governance at play. Above it, there are supralocal formations of power, varying in scope from regional networks to empires, which supplement the local orders or compete with them. The premise of this Research Unit is that local forms of self-governance are especially heterogeneous and prominent, wherever supralocal statehood exists in the mode of weak permeation. The central question of our approach is how local forms of self-governance work in this context. We will examine the relations to the state level as well as to other local groups as they develop over time; the scope and spatial contingency of forms of self-governance; their legitimization and the interdependency with the organization and collective identity of those groups which carry them out; finally, we will turn our attention to the significance of self-governance for the configuration of weak statehood. The empirical focus will be at the local level, which has so far been largely neglected in the research on governance beyond the state. In order to achieve this, we will work with case studies that are structured by categories and situated in geographical areas and time periods that lie outside of modern Europe with its particular development of statehood since the Late Middle Ages: in Antiquity, and in the Global South of the present. By incorporating these different time frames, we hope to contribute to overcoming the dichotomy between the modern and pre-modern era, which is often given canonical status. Our goal is to create a comparative analysis of different configurations of order as well as the development of a typology of patterns of local governance. The structure of the empirical comparison itself promises methodological insights, since it will entail recognizing, dealing with, and overcoming disciplinary limitations. Starting with the identification of typical patterns and processes, we hope to gain a better grasp of the mechanisms by which local configurations of order succeed, while at the same time advancing the theoretical debate. This will allow us to make an interdisciplinary contribution to the understanding of fundamental elements of statehood and local governance that are of central importance, especially in the context of weak statehood. The insights we hope to gain by adopting this historical perspective will contribute to understanding a present that is not based exclusively on its own, seemingly completely new preconditions, and will thus significantly sharpen the political analysis of various forms of governance.},
  subject      = {Begrenzte Staatlichkeit},
  language  = {en}
}
@phdthesis{Onyenali2013,
  author    = {Onyenali, Rowland},
  title     = {The Trilogy of Parables in Mt 21:28-22:14 from a Matthean Perspective},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-74971},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2013},
  abstract  = {The parables of Jesus have undergone different transmutations in the long history of their transmission. The events surrounding his death and resurrection as well as the new situations his followers were confronted with after these events, led to the parables being given new accentuation according to the needs of the reflecting community. This is evident in Matthew's treatment of the parable trilogy of Mt 21:28-22:14. The work tries to show how Matthew has used the dominical parables and sayings found in his tradition to serve the needs of his community, especially in her struggles with the official Jewish leaders of his time. Through these parables, which he presented as a three-pronged attack against the Jewish leaders, he shows his community as the true Israel, called to produce the fruits of righteousness.},
  subject      = {Matth{\"a}usevangelium 21},
  language  = {en}
}
@phdthesis{Ezeani2010,
  author    = {Ezeani, Innocent Emezie},
  title     = {The Apologetic revisited: Exonerating Luke from an Ancestral Exegetical and Theological Burden},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-57476},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2010},
  abstract  = {The trend in the scholarship of Luke has been that of presenting Luke as a theologian interested in the survival of Christianity in the Roman world. Becuase of this aim, he seems to overlook the wrongdoings of the Powerful in his time inorder not to endanger the peace of Christianity. However, the intention of this work is to show the defiance and fearlessness of Luke in his dealings with the Rich and the Powerful. He never compromised with the basic teachings of Christianity. A second proper look opens the critical dynamics of his Gospel and the acts, beginning with the Magnificat running through the angelic annunciation scene and the temptation and ending with the punishment of Herod Agrippa in the Acts. The reader beholds a hitherto unknown Luke, who operates within a particular critical stance to the Powerful.},
  subject      = {Apologetik},
  language  = {en}
}
@phdthesis{Ntsama2010,
  author    = {Ntsama, Jean-Parfait},
  title     = {L'exclusion des Pa{\^i}ens et la Dimension universelle du Salut dans l'{\´E}vangile de Matthieu},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-51925},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2010},
  abstract  = {Qu'est-ce qui compte dans l'{\´e}vangile de Matthieu: les disciples de J{\´e}sus doivent-ils tenir aux recommandations de leur ma{\^i}tre qui, dans le cadre du discours d'envoi en mission leur interdit strictement de prendre le chemin des pa{\"i}ens et d'entrer dans une ville de Samaritains et qui limite par contre leur mission uniquement «aux brebis perdues de la maison d'Isra{\"e}l» (Mt 10,5f) ou alors doivent-ils suivre l'invitation du J{\´e}sus ressuscit{\´e} qui les envoie dans «le monde entier», c'est-{\`a}-dire leur ordonne de «faire de toutes les nations des disciples et de les baptiser» (Mt 28,19)? Ces deux ordres de mission de J{\´e}sus qui, {\`a} premi{\`e}re vue s'excluent mutuellement, constituent le cadre de notre dissertation intitul{\´e}e: L'exclusion des Pa{\"i}ens et la Dimension universelle du Salut dans l'{\´E}vangile de Matthieu. La th{\´e}matique ainsi formul{\´e}e est tr{\`e}s all{\´e}chant. Il n' y a qu'{\`a} consid{\´e}rer l'{\´e}tat de la recherche que nous avions fait pour d{\´e}couvrir l'int{\´e}r{\^e}t que les chercheurs porte sur cette probl{\´e}matique. Dans notre essai de solution, nous avons choisi d'analyser de mani{\`e}re d{\´e}taill{\´e}e un {\´e}ventail de textes du premier {\´e}vangile que sont: Les femmes non-juives dans la g{\´e}n{\´e}alogie de Matthieu (Mt 1,1-17); les mages devant le roi des Juifs (Mt 2,1-12); l'aire g{\´e}ographique de l'activit{\´e} de J{\´e}sus (Mt 4,23-25); le centurion de Capharna{\"u}m (Mt 8,5-13); la concentration de la mission sur Isra{\"e}l (Mt 10,5f); la femme canan{\´e}enne (Mt 15,21-28); la proph{\´e}tie de la proclamation universelle de l'{\´e}vangile (Mt 24,14); la femme de Pilate (Mt 27,19) ainsi l'ordre de mission universelle aupr{\`e}s des nations (Mt 28,16-20). A l'issue de cette analyse, nous sommes aboutis aux r{\´e}sultats selon lesquels les Pa{\"i}ens se trouvent non seulement depuis le commencement dans l'horizon de l'activit{\´e} de J{\´e}sus, mais encore ils sont pr{\´e}sent{\´e}s comme des figures paradigmatiques dans l'{\´e}vangile de Matthieu, comme nous pouvons le voir clairement dans la p{\´e}ricope de mages, le centurion pa{\"i}en de Capharna{\"u}m ainsi que la femme canan{\´e}enne. Ensuite nous avons diff{\´e}renci{\´e} les deux concepts de mission dans l'{\´e}vangile de Matthieu sous la terminologie de «petite» et «grande mission» qui correspondent en fait {\`a} la diff{\´e}rence entre le J{\´e}sus terrestre et le J{\´e}sus ressuscit{\´e}. Le dernier diff{\`e}re du premier par « l'autorit{\´e} au ciel et sur la terre» que Dieu procure. Enfin, nous avons avec grand int{\´e}r{\^e}t essay{\´e} de classifier les diff{\´e}rentes positions de la communaut{\´e} matth{\´e}enne par rapport {\`a} la question de la mission aupr{\`e}s des Pa{\"i}ens. C'est ainsi que nous avons distingu{\´e} trois directions: (1) La position interm{\´e}diaire reste ouverte aux Pa{\"i}ens, mais n'exerce de mani{\`e}re active aucune activit{\´e} missionnaire aupr{\`e}s de ces derniers, l'initiative devant venir plut{\^o}t des Pa{\"i}ens eux-m{\^e}mes. Les p{\´e}ricopes telles que Mt 2,1-12; 8,5-13 et 15,21-28 refl{\`e}tent sans conteste ce mod{\`e}le. (2) La position radicale est hostile {\`a} l'accueil des Pa{\"i}ens dans la communaut{\´e}. Les partisans de cette position se r{\´e}f{\`e}rent {\`a} Mt 10,5f et Mt 15,24. (3) La position lib{\´e}rale soutient par contre une politique offensive: il ne suffit pas, d'apr{\`e}s le mod{\`e}le du p{\`e}lerinage eschatologique des peuples, d'attendre la venue des Pa{\"i}ens, c'est plut{\^o}t la communaut{\´e} matth{\´e}enne qui devrait prendre l'initiative d'aller vers eux (Mt 28,16-20). Ces trois positions refl{\`e}tent en fait une communaut{\´e} matth{\´e}enne en discussion. Aussi avons nous vu en d{\´e}finitive que la tension entre le particularisme et l'universalisme rel{\`e}ve d'un apophtegme du milieu sociologique dans lequel est enracin{\´e}e la communaut{\´e} de Matthieu.},
  subject      = {Matth{\"a}usevangelium},
  language  = {fr}
}