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(2021). The Eucharist—Its Origins and Context. Vols II and III, edited by David Hellholm and Dieter Sanger. Journal of Early Christian History. Ahead of Print.

This article traces some of the trajectories of the Deuteronomic announcement of a ‘prophet like Moses’. After examining its meaning in the immediate context, the article first traces references to this figure in early Jewish sources. It then examines how Jesus is portrayed as the prophet of Deuteronomy 18 in the Gospels. What is meant when people ask whether Jesus could be the prophet? Would he himself identify with this figure through word and deed? What implications would such an identification have had for his contemporaries? Why does this designation only appear rarely outside of the Gospels? A further trajectory is the quotation of Deuteronomy 18:15,19 in Acts 3:22–23. What is meant by Peter’s identification of Jesus as the prophet like Moses? What does Peter link with the acceptance and rejection of this prophet? How has Luke altered the text of Deuteronomy in the application of this prediction to Jesus? The article closes with a summary and suggests implications for the understanding of early Christian rhetoric, of Israel’s response and of prophets in today’s church and society. Intradisciplinary and/or interdisciplinary implications: This article is placed within the discipline of biblical studies and Jewish studies (for the reception history in early Judaism). An in-depth study of the reception of the Deuteronomic prophet like Moses in Acts 3, where the prediction is explicitly quoted and declared to be fulfilled in Jesus Christ, reveals how this reference functions for the Christology of Acts, its proclamation of the Gospel and its understanding of Israel. Those revering Moses must now listen to Jesus. To reject Jesus means to forfeit one’s membership in the people of God. This challenges studies which do not pay sufficient attention to this claim.

(2018). Peter between Jerusalem and Antioch: Peter, James and the Gentiles, by Jack J. Gibson. Journal of Early Christian History: Vol. 8, Retrieving the Voices of Female Sages in the New Testament and Early Christianity, pp. 112-116.

(2019). Encyclopedia of the Bible and Its Reception. Vol. 16, Lectionary–Lots. Journal of Early Christian History: Vol. 9, No. 3, pp. 97-99.

(2017). Encyclopedia of the Bible and Its Reception. Vol. 13, Integrity–Jesuit Order. Journal of Early Christian History: Vol. 7, Festschrift for J. L. P. (Hansie) Wolmarans: Part 1, pp. 116-120.

(2019). Encyclopedia of the Bible and Its Reception. Vol. 14, Jesus–Kairos, edited by Christine Helmer, Steven L. McKenzie, Thomas Romer, Jens Schroter, Barry Dov Walfish and Eric Ziolkowski. Journal of Early Christian History: Vol. 9, No. 1, pp. 94-96.

This article is an exercise in combining the exegesis, hermeneutical issues and application of 1 Timothy 2:12 in ecclesial contexts where this prohibition is still taken seriously as a Pauline injunction or, at least, as part of the canon of the Church. It surveys representative proposals in New Testament studies of dealing with this least compromising assertion regarding the teaching of women in early Christianity. It discusses the hermeneutical issues involved in exegesis and application and how one should relate this prohibition to other New Testament references to women and their role in the early Christian communities. In closing, the article discusses whether and how this assertion can still be relevant in contemporary contexts when and where women have a very different role in society and church.

For many centuries, the relationship between Judaism and Christianity has been strained. The few converts on both sides were usually forced to fully assimilate. Jews who converted became part of a predominantly 'Gentile' Christian church and often lost their Jewish identity in no time. It is therefore welcome to see the development of Messianic Judaism or a distinctly Jewish Christianity. This also testifies to the fact that, in recent decades, Jews from all over the world have come to realise Jesus of Nazareth as their Messiah while endeavouring to keep their distinctly Jewish identity.

This article first discusses the methodological issues involved in examining the portrayal of Jesus in the missionary speeches of the book of Acts and the nature of these speeches. This is followed by a detailed analysis of the presentation of Jesus, following a chronological line: Jesus� origin, his ministry, suffering, death and burial, his resurrection, exaltation, present ministry and parousia. The analysis is supplemented by the various portrayals of Jesus in the narrative of Acts. Afterwards, a detailed interpretation of this portrayal is offered, that is, its emphases (namely the saving significance of all of Jesus� life, the pervasive motif of the fulfilment of Scripture, Jesus as the agent of God, and the Jewishness of his life and ministry, focussing on Israel), the consequences that are drawn from this portrayal, the impact of the audiences on the presentation of Jesus, and the use of Christological titles. A final section reflects on the implications of the portrayal of Jesus in the missionary speeches of Acts for the witness and proclamation of the church. This comprehensive approach accounts for the length of the article.Intradisciplinary and/or interdisciplinary implications: Some research has criticised Luke-Acts for its alleged lack of Pauline theology and the �depth� of Paul�s interpretation of the life, death and resurrection of Jesus. This article shows that Acts in its own way offers a significant summary and Christological and soteriological interpretation of the life of Jesus and its enduring significance. The article also reflects on the significance of this interpretation for the present day presentation of Jesus and provides some necessary corrections.

Die vorliegende Untersuchung geht auf eine Dissertation an der Kirchlichen Hochschule in Wuppertal zuruck (2008, unter Professor Martin Karrer). Sie fragt nach dem Wesen der urchristlichen Mahlgemeinschaften. Welche auseren Gestaltungen lassen sich erkennen? Wie sind diese Gestaltungen innerhalb ihres antiken kulturgeschichtlichen Umfelds einzuordnen? Welche Hinweise bieten sie auf die durchfuhrenden Gemeinden?