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The intertwined rhetoric of precedent and fulfillment underlies the biblical rhetoric of the Sermon on the Mount and the legal rhetoric of the common law. This article wants to draw a parallelism between how Jesus approaches the corpus of Mosaic law in the Sermon on the Mount and how judges approach the corpus of the common law in case after case. Both Jesus and common law judges are fulfillers, not followers, of precedents. The follower of precedent repeats the norms of the past in the present, while the fulfiller of precedent redeems the norms of the past in the present.

The study focuses on the description of the function of the Sermon on the Mount in Matthew's Gospel. Not only does the Sermon on the Mount (SM) depict an ethical, eschatological and identity formation function, as it is popularly conceived by scholars, but it is also reflective of reconstruction, legitimation and the negotiation of the cultural identity of the community of Matthew in the city of Antioch, in Syria in the late first century CE. Through a Socio Rhetorical Interpretation (SRI), the analysis of the SM has been found to be reflective of the negotiating of identity politics of the community of Matthew in the aftermath of the destruction of the second Jerusalem temple, following the 66-73 Jewish revolt against Rome. Thus, the implied author of the SM employs the rhetorical function of the SM to consolidate a Christian community in the aftermath of the destruction of the second Jerusalem temple by contesting the Roman empire, borrowing from Israel's religious heritage and, accommodating the Jesus Movement. Consequently, pursuant to identity politics guided by the requirements of righteousness in Matt 5.20, the SM provides a basis for the reconstruction of a superordinate cultural identity for the community of Matthew that embraced both Judeans and the Gentiles. The reconstruction of a superordinate identity for the Matthean community enabled the implied author of the SM to effectively address intra-ethnic conflict that had characterized the Jesus Movement about 35 years before the emergence of the community of Matthew. Thus, the study has established that a creation of a superordinate identity provides the impetus for addressing intraethnic conflict situations because it embraces a dual identity, that is, a common identity to which other aspects of identity are subordinated.

AbstractThe "war on terror" has brought to the fore the old debate on the role of religion in politics and international relations, a question on which Tolstoy wrote extensively during the latter part of his life. He considered Jesus to have clearly spelt out some rational moral and political rules for conduct, the most important of which was non-resistance to evil. For Tolstoy, Jesus' instructions not to resist evil, to love one's enemies and not to judge one another together imply that a sincere Christian would denounce any form of violence and warfare, and would strive to respond to (whatever gets defined as) evil with love, not force. In today's "war on terror," therefore, Tolstoy would lament both sides' readiness to use violence to reach their aims; and he would call for Christians in particular to courageously enact the rational wisdom contained in Jesus' Sermon on the Mount. Tolstoy's exegesis of Christianity may be too literal and too rationalistic, and may lead to an exceedingly utopian political vision; but it articulates a refreshingly peaceful method for religion to shape politics, one that can moreover and paradoxically be related to by non-Christians precisely because of its alleged grounding in reason.

This book chapter originally appeared in King, S., Salzani, C. and Staley, O. (eds.) Law, Morality and Politics: Global Perspectives on Violence and the State, in 2010, first published by the Inter-Disciplinary Press". ; Jesus' Sermon on the Mount is seen by many Christians as a moving summary of his message to the community of Christian disciples. For Christian anarchist thinkers like Tolstoy, Ellul, Elliott, and Andrews among others, it also contains Jesus' most poignant statement on violence – his call to turn the other cheek – a statement which, they argue, cannot but ultimately imply a condemnation of the state for its theoretical and practical monopoly over the allegedly legitimate use of violence. This paper offers an overview of this radical political exegesis, thus showing why, for Christian anarchists, the very core of Christianity cannot but imply a form of (non-violent) anarchism.

Das Buch, das den Papst zum Schreiben seines Jesus-Buches veranlasste: Neusner, ein Rabbiner des 20. Jahrhunderts, mischt sich in Gedanken unter die Menschen, die sich bei der Bergpredigt um Jesus scharen und ihm zuhören. Er hört genau zu, und er fängt mit diesem Buch ein Gespräch mit Jesus an. In sieben Kapiteln beleuchtet er zentrale Aussagen Jesu - und er fragt nach, er argumentiert, er stellt den Worten Jesu die Lehren der Tora entgegen und erzählt Geschichten des Talmud. Ein redliches und kluges Buch, das mit viel Respekt auf den Punkt bringt, was Christen und Juden voneinander trennt.