The so-called Holiness Code of Leviticus highlights the importance of ethical living if Israel is to be holy as God is holy. This chapter discusses the historical-critical arguments around the composition of the Holiness Code but focuses mainly on bridge Leviticus creates between the holiness of Israel’s tent and God’s tent. Ethical purity is as important as ritual purity in Leviticus and requires holiness in every aspect of Israel’s life.

This chapter follows “the long 1960s” in Western Europe. Although the decade began with a transnational “Swastika Epidemic,” it was a pivotal moment for philosemitism in the postwar period. The passing of the first hate-speech laws, the decline of antisemitism in public opinion polls, and the entry of the Holocaust into public culture, reflected this new climate. Students who in 1967–68 imagined themselves as “long-hair ersatz Jews” in West Germany, or chanted “We are all German Jews” in Paris, admittedly distorted the meaning of the Holocaust. In the Federal Republic, the New Left also rebelled against the official philosemitism of the “fascist” Bonn Republic. But “the year of the barricades” had long-lasting consequences for European philosemitism. Although one outcome of the student movement in West Germany was ultra-leftism, another one was memory activism. In France, critical interrogations of the Vichy past soon followed the May events: the path to erinnerungskultur [remembrance culture] and devoir de mémoire [duty of memory] began in 1968.

Atonement is a critical component of the cultic system described in Leviticus 1–7 and 16. Purification of sin and thanksgiving offerings shape the worship of Israel. This chapter describes the theology of sacrifice and atonement in Leviticus, the specific offerings, and how atonement has been interpreted by later commentators.

This chapter articulates Paul’s presentation of “the problem” that God in Christ has resolved. It demonstrates the “transgressive” nature of Paul’s analysis of his world and articulates the way his understanding of the problem features stratified layers of interlocking phenomena: the cosmic power of Sin and the “identity influencers” (or stoicheia) of this world.

The chapter explores the meanings of the word “philosemitism” before the Holocaust (late nineteenth century to 1945) and since then. It states the book’s main argument: the valorization of Jews in European liberalism from the Holocaust to the present. The chapter also includes a discussion of the existing literature on philosemitism.

The Gospel of John is often noted for its focus on Jesus, explaining and emphasizing his identity as God’s Son and Christ, in whose name life is given (1:12–13; 3:16–18; 20:31). Implicit in this emphasis, however, are claims and assumptions about who God is. If Jesus is God’s Son and Christ, then who Jesus is, what he does, and what he says reflect the identity of the One who sent him. This fact is a crucial part of Jesus’s message throughout the Gospel of John. Theology, therefore, is central to this Christologically driven Gospel since belief in Jesus reflects specific beliefs in God as his Father, the One who sent him, and the One who loves the world.