https://hdl.handle.net/20.500.11811/60 2026-04-10T21:20:39Z https://hdl.handle.net/20.500.11811/13889 4QNum^b LXX vs. MT SP: Evidence for Non-Linear Processes in the Textual Development of the Book of Numbers from a Neglected Variant Pattern Schäfers, Kirsten M. Rey, Frédérique Michèle; Schorch, Stefan; Robert-Hayek, Sophie This article presents a close study of a special group of text pluses in 4QNum^b: 4QNum^b LXX vs. MT SP. Other than the large-scale expansions shared by SP and 4QNum^b and the general counting of readings with and against MT LXX SP, these cases have been mostly neglected in reconstructing the textual history of the Book of Numbers. They give reason for assuming a less straight and linear development of the versions than that conventionally proposed. A close analysis of this variant pattern reveals that the stemmatic integration of 4QNum^b into the textual history of the Book of Numbers as proposed by Jastram, Lange, and Tov exhibits certain blind spots where this pattern cannot be integrated. Rather, the results of this study indicate a multi-staged and non-linear process of textual transmission, which at some point even does not allow unequivocal reconstruction. Thus, the analysis of the variant pattern 4QNum^b LXX vs. MT SP presented in this paper adds to a deeper understanding of the textual character of 4QNum^b in particular and the textual history of the Book of Numbers in general. It also contributes to methodological and text-historical issues that have proven crucial in recent research: how to integrate textual criticism with literary criticism and redaction history; the "Urtext" question; the text historical significance of harmonizing readings; how to improve categories for text groups or text types among the Dead Sea Scrolls and esp. the textual character of the so-called Pre-Samaritan Scrolls. 2025-01-01T00:00:00Z https://hdl.handle.net/20.500.11811/13844 Zur Eigenart der LXX-Manuskripte der <em>b</em>-Gruppe in der Genesis Schäfers, Kirsten M. In the Greek textual history of Genesis, the so-called <em>b</em>-group stands out with unique readings. These readings received little attention in the last thirty years after John W. Wevers had concluded that the Lucianic text of Genesis cannot be found in this group and most likely never existed at all. This pre-study does not intend to reopen the quest for the Lucianic text. Rather, it opens up new perspectives on the age and relevance of <em>b</em>'s textual tradition against the background of more recent text-historical research. The article argues that not all unique readings in the <em>b</em>-group should be rejected as late and text-historically worthless. First, the current state of research is summarized briefly. Second, the text-historical significance of the <em>b</em>-group is examined by starting from the notoriously difficult Hebrew and Greek text in Gen 21:14. The subsequent analysis focuses on exegetical text pluses as well as conspicuous text minuses and a significant agreement with the Samaritan text tradition. Significant evidence allows for the conclusion that the exegetical text pluses and some conspicuous text minuses of the group have characteristics similar to the early harmonization phenomena attested by SP, LXX and some Qumran-MSS, more broadly also to those attested in the Antiochene Text of other books. For at least one manuscript (Ra 108) there are indications of contact with a Samareitikon tradition. Based on this evidence, an ancient age of many special readings in the <em>b</em>-group can be assumed with good reason. Thus, the text-historical value of this group of manuscripts potentially increases and should be investigated further. 2024-01-01T00:00:00Z https://hdl.handle.net/20.500.11811/13796 Travelling religion Kiroudi, Marina The Orthodox Church in Germany is characterised by its diaspora situation. Most of the Orthodox Christians are related with at least one other country from Eastern, South-Eastern Europe or the Middle East. This constellation has an impact on Orthodox religious education historically as well as in terms of structure and religious pedagogics. Beyond national backgrounds the curricula consider cultural diversity and a formation of an Eastern identity of a Western Orthodoxy in a fruitful dialogue with the concrete local surrounding. At the same time, it corresponds to the religious education models prescribed by the German federal states, which includes denominational religious education and expectantly forms of denominational cooperation. Orthodox religious education in Germany is characterised by a dynamic process that aims to the Orthodox identity, the contextual surroundings and current challenges. 2024-10-09T00:00:00Z https://hdl.handle.net/20.500.11811/13632 Digital Religion in the Public Sphere Zafar, Abdul Basit; Blackmer, Geneva Catherine While digital religion and digital protest can ideally serve the common good, religious nationalist and fundamentalist movements have exploited these tools to disrupt the social fabric and create dangerous political outcomes. This paper examines how religious communicators within Tehreek-e-Labbaik Pakistan (TLP) and Alternative for Germany (AfD) perceive and enact their responsibility within digital spaces, leveraging the power of "networked communities" and the collective identity of the digital "crowd" to advance their agendas of religious fundamentalism and political conservatism. Bypassing traditional media, groups like the AfD and TLP exploit digital religion to build communities, spread propaganda that merges religion with national identity, frame political issues as religious mandates, and mobilize collective action. Campbell's concept of the "networked community" demonstrates how digital technologies form decentralized, fluid, and global religious communities, distinct from traditional, geographically bound ones. Both the TLP and AfD have tapped into this new digital religious space, shaping and mobilizing political and religious identities across virtual borders. Gerbaudo's idea of the "digital crowd" complements this by examining how collective action in the digital age reshapes mass mobilization, with social media transforming how political movements operate in the 21st century. Although the AfD's platform is not overtly religious, the party strategically invokes ethno-Christian identity, framing opposition to Islam and Muslim immigration as a defense of German cultural and Christian values. Similarly, the TLP promotes religious nationalism by advocating for Pakistan's Islamic identity against secularism and liberalism and calling for strict enforcement of blasphemy laws. Recognizing digital spaces as tools co-opted by religious nationalist movements, this paper explores how communicators in these movements understand their responsibility for the social and long term consequences of their messages. Using Luhmann's systems theory—where communication is central to social systems—this paper analyzes how the TLP and AfD leverage individuals' need for purpose and belonging to mobilize them digitally. By crafting emotionally charged experiences, these movements extend their influence beyond virtual spaces and into the broader public sphere. Finally, this paper will reflect on the theological implications of these dynamics both on and offline. How do religious communicators in digital spaces reconcile their theological frameworks with the social impact of their communication? Can digital religious communities be harnessed to foster social cohesion and inclusivity instead of exacerbating social divisions? Through this lens, the paper seeks to deepen our understanding of the intersection between digital religion, political mobilization, and theological responsibility in the digital age. 2025-05-16T00:00:00Z