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Journal articles on the topic 'Biblical account'

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Published: 27 July 2024

Last updated: 28 July 2024

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1

Shogunle, O. N., and Solomon Taiwo Babawale. "Mesopotamian reverberations in the genesis account of creation." Oguaa Journal of Religion and Human Values 6, no. 2 (December 1, 2021): 36–51. http://dx.doi.org/10.47963/ojorhv.v6i2.870.

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The influence of Mesopotamia cannot be overemphasized in biblical studies especially as it concerns the study of creation story. This goes a long way to recognize some similarities between the Mesopotamia narratives and the biblical account. Most comparisons had been carried out between the Genesis narration and ancient creation narratives to the flood stories and the purpose is to discover the basis and to affirm the authenticity of biblical narration. This work therefore examines the „reechoing‟ role of the location known as Mesopotamia, and its place in historical narratives of creation stories and associated stories. The paper adopted thehistorical-critical method and textual analysis. The paper concluded that the biblical creation account and associated stories had their origin in the Mesopotamia and among the city-States that inhabited her prior to the emergence of biblical Israel.

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2

Van Leeuwen, Raymond C. "Toward a Biblical Account of Sin?" Journal of Theological Interpretation 5, no. 1 (2011): 133–44. http://dx.doi.org/10.2307/26421358.

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Van Leeuwen, Raymond C. "Toward a Biblical Account of Sin?" Journal of Theological Interpretation 5, no. 1 (2011): 133–44. http://dx.doi.org/10.2307/jtheointe.5.1.0133.

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4

Ryliškytė, Ligita. "Non-Communio Trinitarian Ecclesiology: Furthering Neil Ormerod’s Account." Irish Theological Quarterly 83, no. 2 (February 21, 2018): 107–27. http://dx.doi.org/10.1177/0021140018757880.

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As a corrective for the idealizing, romanticizing, and universalizing tendencies of communio ecclesiology, Neil Ormerod recently proposed an alternative non- communio trinitarian approach based on the ‘four-point hypothesis’ originating in Bernard F. Lonergan’s trinitarian theology. Ormerod’s account focuses on the missio rather than communio dimension of the church and thus gives primacy to ecclesial ‘operator’ over ‘integrator.’ This article aims at furthering Ormerod’s account of a non- communio trinitarian ecclesiology. In the light of Thomas Aquinas’s teaching, recent developments in ecclesiology and biblical scholarship, this essay (1) critically engages Ormerod’s account and (2) suggests a complementary route grounded in the biblical foundations of trinitarian doctrine.

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5

Emerton, J. A., and Y. Kaufmann. "The Biblical Account of the Conquest of Canaan." Vetus Testamentum 37, no. 1 (January 1987): 120. http://dx.doi.org/10.2307/1517834.

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6

Joerstad, Mari. "A Brief Account of Animism in Biblical Studies." Journal for the Study of Religion, Nature and Culture 14, no. 2 (June 26, 2020): 250–70. http://dx.doi.org/10.1558/jsrnc.39249.

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Parchem, Marek. "Gatunek i formy literackie w Księdze Daniela." Ruch Biblijny i Liturgiczny 57, no. 1 (March 31, 2004): 11. http://dx.doi.org/10.21906/rbl.478.

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It is nowadays clear that Hebrew tradition must have received its material for biblical account of the Flood from some Mesopotamian sources. The XI Tablet of the Gilgamesh Epic is acknowledged by most scholars to be the prototype of biblical account, but also other opinions were presented. The paper deals with interrelationship between the biblical account and Mesopotamian document (tablet) from Nippur The Flood Story. There is shown detailed correspondence – as well as difference – of the two to proof the hypothesis that the author of Yahwistic (J) version in Genesis has adjusted the data of the document to his own needs and concepts.

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Oancea, Constantin. "Can Orthodox Biblical Theology be Autonomous?" Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 449–59. http://dx.doi.org/10.2478/ress-2014-0133.

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Abstract The current trend among Orthodox theologians is to identify a fitting profile for biblical theology. The ecclesial and pneumatological dimension of biblical interpretation and the recovery of the patristic spirit of exegesis are the main principles invoked. Should Orthodox biblical theology develop autonomously, ignoring western biblical theology? The case of the Bible from 1914 analysed in this study shows that Orthodox biblical theology should develop taking into account heterodox biblical theology and making reference to its results.

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9

Williams, Daniel K. "When the Canaanite Conquest Met the Enlightenment: How Christian Apologists of the English Enlightenment Harmonized the Biblical Canaanite Conquest with the Moral Values of the Eighteenth Century." Church History 90, no. 3 (September 2021): 579–602. http://dx.doi.org/10.1017/s0009640721002146.

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AbstractThis article examines British and American Christian apologists’ reinterpretation of the biblical account of the Canaanite conquest in response to concerns about natural rights and ethical behavior that emerged from the English Enlightenment. Because of Enlightenment-era assumptions about universal rights, a new debate emerged in Britain and America in the eighteenth century about whether the divine order for the biblical Israelites to slaughter the Canaanites was morally right. The article argues that intellectually minded Christians’ appropriation of Enlightenment values to reframe their interpretation of the biblical narrative (often in response to skeptical attacks from writers classified as deists) demonstrates that in the English-speaking world, Enlightenment rationalism and Christian orthodoxy frequently reinforced each other and were not opposing forces. Though many orthodox Christians repudiated traditional Calvinist interpretations of the biblical Canaanite conquest, they defended the authority of the biblical narrative by drawing on Enlightenment-era assumptions about natural rights to provide justifications for what some skeptics considered morally objectionable divine orders in the Bible. By doing so, they set the framework for the continued synthesis of natural rights and rationality with a biblically centered Protestantism in the early nineteenth-century English-speaking world and especially in the United States.

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Thelle, Rannfrid I. "The Biblical Conquest Account and Its Modern Hermeneutical Challenges." Studia Theologica - Nordic Journal of Theology 61, no. 1 (June 2007): 61–81. http://dx.doi.org/10.1080/00393380701300452.

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11

Hine, Iona C., Nicky Hallett, Carl Tighe, and José Luis Lopez Calle. "Practicing Biblical Literacy." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 2 (August 20, 2014): 173–96. http://dx.doi.org/10.1558/post.v7i2.173.

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When and how does the Bible enter the classroom? In May 2011, the department of Biblical Studies at the University of Sheffield hosted a conference on the role of the Bible in secondary and higher education. This paper addresses the notion of biblical literacy, providing an account of the emergent practices discussed, with in-depth treatment of three case studies.The examples are drawn from the fields of English Literature, Economics, and Creative Writing. The different role of the Bible in education in North American and British contexts is also considered, and the article concludes with considerations for future collaboration.

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12

Beed, Clive, and Cara Beed. "The Contemporary Relevance of Biblical Explanations for the Rich." Evangelical Quarterly 88, no. 1 (April 26, 2016): 37–55. http://dx.doi.org/10.1163/27725472-08801003.

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This article considers whether biblical explanations for the rich can account for the existence of the rich in the developed world today. This involves identifying the biblical concept of the rich, and its relation to modern understandings of the rich. Biblical causes for the rich as interpreted by a selection of biblical scholars are reviewed. Empirical evidence identifying the rich in the modern developed world, and reasons for their existence are canvassed. The question asked is how this compares with biblical explanations, and also with normative biblical instruction for desired behavior of the rich. The conclusion is that biblical guidelines for human relationships would preclude the development of a highly rich social stratum.

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13

Towner, Philip H. "Paradigms Lost: Mission to the Kosmos in john and in David Bosch’s Biblical Models of Mission." Evangelical Quarterly: An International Review of Bible and Theology 67, no. 2 (September 6, 1995): 99–120. http://dx.doi.org/10.1163/27725472-06702002.

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This study introduces David Bosch's paradigm-shift approach to a theology of mission, and questions particularly the biblical model of mission that controls his thought about mission, salvation and the church-world unity which he regards as the goal of mission. The question is whether his view of mission takes account of enough biblical models to be considered adequate. But his optimism regarding the world and mission (drawing mainly on one interpretation of Paul) is called into question by a Johannine theology of the kosmos and mission—one of the Paradigms Lost. The Johannine paradigm has not been taken into account, and the resulting model of mission lacks the biblical element of confrontation with and rejection by the world. By drawing attention to this particular biblical paradigm, the need to adjust the shape that Bosch gives to mission comes to light.

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Nery, Antonio Augusto. "Aspetos da paródia em O Evangelho segundo Jesus Cristo, de José Saramago." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes 04 (2020): 152–65. http://dx.doi.org/10.53943/elcv.0120_14.

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The purpose of this reflection is to find out how José Saramago (1922-2010) uses parody for the development of his narrative, both regarding the clear and effective deconstruction of the biblical text and the maintenance of certain elements found in the canonical accounts for later subversion. This last characteristic of the parody is hardly taken into account in the various critical readings on the construction of the fictional discourse in O evangelho segundo Jesus Cristo (1991), since clearly the «deconstructive» parody, with the full subversion of biblical texts, can already be seen at a first reading of the narrative.

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15

Wallace, Robert E. "Word about Recent Book: I. Biblical Studies: Creation to Revelation: A Brief Account of the Biblical Story." Review & Expositor 104, no. 3 (August 2007): 669–70. http://dx.doi.org/10.1177/003463730710400314.

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16

Lamont, John. "Stump and Swinburne on Revelation." Religious Studies 32, no. 3 (September 1996): 395–411. http://dx.doi.org/10.1017/s0034412500024434.

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In his important book Revelation: From Metaphor to Analogy, Richard Swinburne has proposed a comprehensive account of the nature of Christian revelation. This account has been criticized by Eleonore Stump. Stump has raised objections to Swinburne's views on biblical interpretation, and to his deistic view of revelation. I will argue that her objections to his views on biblical interpretation are ill-founded. Her criticism of a deistic conception of revelation is justified, but the alternative that she offers to such a conception is unsatisfactory. I will suggest a different alternative, and argue that Swinburne's general account would be improved if he incorported it.

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17

Vanhoozer, Kevin J. "The Sufficiency of Scripture: A Critical and Constructive Account." Journal of Psychology and Theology 49, no. 3 (February 24, 2021): 218–34. http://dx.doi.org/10.1177/0091647121995836.

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One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.

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18

OKAYA, KAZUSA. "Bavinck, a Patron Saint of Biblical Counselors? A Case Study of Bavinck’s Theological Description of Shame." Unio Cum Christo 9, no. 1 (April 1, 2023): 51. http://dx.doi.org/10.35285/ucc9.1.2023.art3.

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Herman Bavinck is not usually associated with the biblical counseling movement. Nevertheless, his formulation of “biblical psychology” pro- vides essential resources for biblical counselors today. This article treats shame as a case study to demonstrate how his biblical psychological account differs from that of secular psychology by providing a more nuanced and biblical approach to shame. He places shame within the organic understanding of sin and considers shame to be caused by the self-judgment of conscience. Hence, depending on the alignment of one’s conscience, good shame can provide a positive pedagogy for Christian formation, while false shame can lead one away from God. While the cure for shame is often thought to be its eradication, Bavinck equips pastors and counselors with an alternative model. KEYWORDS: Herman Bavinck, shame, biblical counseling, psychology, conscience

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19

Ferretter, Luke. "Shir Ha-Elohim : A Prolegomenon to Biblical Aesthetics." Christianity & Literature 69, no. 3 (September 2020): 339–57. http://dx.doi.org/10.1353/chy.2020.0037.

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Abstract: This article discusses the thought of a series of biblical writers on human art. I analyze the account of the tabernacle by the Priestly writer of the Pentateuch; the stories about David as a poet and musician in the Deuteronomistic History; and the Chronicler’s account of the poetry, song, music, and dance appointed by David for the Jerusalem Temple. I argue that the biblical writers have a high view of art, thinking of it as a central part of covenant life.

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20

Ackerman, Susan. "E-Dan." Journal of Ancient Near Eastern Religions 13, no. 2 (2013): 153–87. http://dx.doi.org/10.1163/15692124-12341250.

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Abstract Scholars have long documented the ways in which the Bible’s descriptions of Solomon’s temple, as well as the biblical descriptions of the temple’s environs, evoke the Genesis 2–3 account of the Garden of Eden. In this paper, I suggest that Israelite tradition likewise understood Edenic imagery to manifest itself at other sanctuary sites, preeminently the sacred precinct at Tel Dan that is known to us both from textual accounts and archaeological remains. More specifically, Edenic imagery is evoked at Tel Dan by the site’s topography and by certain archaeological data, as well as in a surprisingly wide-ranging corpus of biblical, deuterocanonical, and pseudepigraphical texts.

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21

Venter, P. M. "Die Bybelkundekernleerplan van die Suider-Afrikaanse Bybelkundevereniging." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 278–300. http://dx.doi.org/10.4102/hts.v43i1/2.5743.

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The Core Syllabus of the Southern African Society for Biblical StudiesIn this evaluation of the Core Syllabus of the Southern African Biblical Studies Society, two factors are taken into account: the history of this society, and the trends in curriculum design which influenced the formulation of this syllabus.

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22

Malewicz, Remigiusz. "Interpretation of the Word of God in the Liturgy on the Example of the Fifth Sunday of Lent, Cycle A." Roczniki Teologiczne 70, no. 1 (August 4, 2023): 47–61. http://dx.doi.org/10.18290/rt2023.3.

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The guiding principle that should accompany a homilist's interpretation of biblical texts in the liturgy is fidelity to the Bible and the Church, which has the mission of guarding and explaining the Word of God. This means that a homilist must use proven tools, including biblical hermeneutics. In the case of homiletical preaching, which takes place during a liturgical event, it is also a matter of taking into account that “the liturgical setting is an essential key to interpreting the biblical passages proclaimed in a celebration” (Homiletic Directory, no. 15). This article presents how to interpret the Word of God in the liturgy based on the example of the Fifth Sunday of Lent, cycle A. Taking into account hermeneutical principles makes it possible to emphasize the kerygmatic meaning of the Mass readings every Sunday.

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23

Bremer, Kai. "The Poetological Principles of the Early-Modern Bible Epic in Historical Contrast (Poetologische Prinzipien des frühneuzeitlichen Bibelepos im historischen Kontrast)." Daphnis 46, no. 1-2 (March 15, 2018): 15–29. http://dx.doi.org/10.1163/18796583-04601002.

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The investigation of the biblical epic is usually focused on the literary reception of the ancient epic. This is expedient. Nevertheless, in this paper additional perspectives on the biblical epic are discussed. It takes into account the early-modern, literary-theoretical reception of the Bible and it compares the reception of the Bible in epic with that in early modern tragedy. In conclusion, it critically discusses the considerations on the biblical epic in Ernst Robert Curtius’ Europäische Literatur und lateinisches Mittelalter (first 1948).

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24

Jindo, Job. "Toward a Poetics of the Biblical Mind: Language, Culture, and Cognition." Vetus Testamentum 59, no. 2 (2009): 222–43. http://dx.doi.org/10.1163/156853309x406659.

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AbstractThis article shows how cognitive investigation of biblical metaphors enables us to fathom the basic categories through which biblical writers conceived of God, humans, and the world. This investigation is part of a work-in-progress that employs recent studies in cognitive linguistics to explore the Weltanschauung of ancient Israel as reflected in the use of language in biblical literature. The article first explains the cognitive linguistic account of metaphor; it next illustrates how this discipline can be applied to the study of the complex relationships between language, culture, and cognition; and it then exemplifies how this cognitive approach can enhance our understanding of such relationships in biblical literature.

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Miceli, Calogero A. "Perspective Criticism and the Study of Narrative Biblical Literature." Théologiques 24, no. 1 (April 19, 2018): 167–83. http://dx.doi.org/10.7202/1044744ar.

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In his recent works,Watching a Biblical Narrative : Point of View in Biblical Exegesis(2007) andPerspective Criticism : Point of View and Evaluative Guidance in Biblical Narrative(2012), Gary Yamasaki has introduced a new methodology, entitled Perspective Criticism, for analyzing biblical literature. The following paper seeks to evaluate whether or not this proposed method is a viable tool for use in the study of biblical texts. In order to do so, the account of the hemorrhaging woman (Mark 5 : 24-34) is used as a test case. In the story, the implied reader is provided with background information about the history and motivation of the hemorrhaging woman. Rather than focusing solely on the protagonist Jesus, the narrator shifts the focus of the story onto the woman and explains her unsuccessful attempts, over the years, to find a cure for her ailment. In employing the Perspective Criticism methodology, the following paper argues that the implied author has purposefully inserted this privileged information, which is achronological to the narrative time of the pericope, in order to elicit empathy from the reader with the woman. The account offers the audience the ability to see previous events from the woman’s point-of-view in order to understand her tragic struggle and emotionally connect with her inner thoughts.

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BEGG, CHRISTOPHER T. "The Anointing of Saul according to Josephus." Bulletin for Biblical Research 16, no. 1 (January 1, 2006): 1–24. http://dx.doi.org/10.2307/26424007.

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Abstract 1 Samuel 9:1–10:16, the account of the anointing of Saul by Samuel, constitutes one of the key passages of the book of Samuel. This essay studies Josephus's retelling of the biblical passage in Ant. 6.45–59. The investigation focuses on three main questions: the text-form(s) of the biblical account used by Josephus; the rewriting techniques he employs and the distinctive version of the anointing narrative that results from their application; and Josephus's handling of the episode in relation to other early treatments of it.

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27

Grosser, Emmylou J. "What Symmetry Can Do That Parallelism Can’t: Line Perception and Poetic Effects in the Song of Deborah (Judges 5:2–31)." Vetus Testamentum 71, no. 2 (January 20, 2021): 175–204. http://dx.doi.org/10.1163/15685330-12341455.

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Abstract The concept of parallelism has framed discussions of biblical poetry for more than two centuries, but there is still no consensus on what exactly parallelism is. This study contends that consensus does not exist because the side-by-side correspondence approach of parallelism is not suited to the part-whole free-rhythm nature of biblical poetic lines. Instead, perceptual symmetry better accounts for certain aspects of poetic lines that have been understood as parallelism. Unlike parallelism, symmetry is able to account for how lines emerge in aural, free-rhythm biblical poetry, as well as how the emergence of lines is intertwined with poetic effects, as demonstrated in the Song of Deborah (Judg 5:2–31). The cognitive poetics framework of this paper shifts scholarly focus from line patterns to the perception of these stimulus patterns, taking seriously the features of the text as well as the mental processing of the active listener.

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28

Mullins, R. T. "Divine Simplicity: A Biblical and Trinitarian Account. By Jordan P. Barrett." Journal of Theological Studies 69, no. 2 (September 4, 2018): 895–98. http://dx.doi.org/10.1093/jts/fly108.

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29

David, Israel. "Lanchester modeling and the biblical account of the battles of gibeah." Naval Research Logistics 42, no. 4 (June 1995): 579–84. http://dx.doi.org/10.1002/1520-6750(199506)42:4<579::aid-nav3220420406>3.0.co;2-i.

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30

Martin, Lee Roy. "Presidential Address 2014." PNEUMA 36, no. 3 (2014): 355–78. http://dx.doi.org/10.1163/15700747-03603048.

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Biblical studies have focused upon the rational content of the biblical text; even when utilizing rhetorical methods, they have virtually ignored the affective dimension of the biblical argument. Rhetoricians have shown that effective rhetoric includes affective argumentation, and recent studies have demonstrated the role of the affect in human decision making. It is argued here that no matter what methods are being used in biblical study, the affective dimension of the text should be taken into account. This article models the affective approach by means of a study of Psalm 107, which is shown to generate the affection of gratitude. The article then demonstrates how the affection of gratitude might be incorporated into Pentecostal spirituality and practice.

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31

Loseke, Ezekiel. "America, Biblical Religion, and Covenantalism." Catholic Social Science Review 25 (2020): 31–41. http://dx.doi.org/10.5840/cssr20202525.

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Steven D. Smith’s Pagans and Christians in the City is an important and unique contribution to the vast literature on the American culture war. Smith’s distinction between immanent and transcendent religion refines and deepens James Davidson Hunter’s famous analysis of this conflict. As illuminating as this volume is, however, it fails to fully appreciate the religious dimension of the American founding. Specifically, Smith does not acknowledge or account for the covenantal nature of the American founding, and thus does not recognize the full degree to which the American experiment was informed by the transcendent religions of the Western world, namely, Judaism and Christianity.

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32

ROOKER, MARK F. "Diachronic Analysis and the Features of Late Biblical Hebrew." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 135–44. http://dx.doi.org/10.2307/26422108.

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Abstract The purpose of this paper is to provide evidence for the existence of a later linguistic strand within the Hebrew Bible known as late biblical Hebrew. After surveying the history and methodology of the diachronic study of the Hebrew language, I examine orthographic, morphological, and syntactical evidence, which demonstrates a linguistic shift from the preexilic to the postexilic period. I demonstrate how these same late biblical features of the postexilic period became commonplace in Rabbinic Hebrew and in the Hebrew of the Dead Sea Scrolls. I discuss the different views regarding the reasons biblical Hebrew experienced linguistic change and argue that the events of the Babylonian exile contain all the components linguists regard as necessary to account for language change. An appendix is provided which contrasts the fourteen accepted features of late biblical Hebrew with their early biblical Hebrew counterparts.

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ROOKER, MARK F. "Diachronic Analysis and the Features of Late Biblical Hebrew." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 135–44. http://dx.doi.org/10.5325/bullbiblrese.4.1.0135.

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Abstract The purpose of this paper is to provide evidence for the existence of a later linguistic strand within the Hebrew Bible known as late biblical Hebrew. After surveying the history and methodology of the diachronic study of the Hebrew language, I examine orthographic, morphological, and syntactical evidence, which demonstrates a linguistic shift from the preexilic to the postexilic period. I demonstrate how these same late biblical features of the postexilic period became commonplace in Rabbinic Hebrew and in the Hebrew of the Dead Sea Scrolls. I discuss the different views regarding the reasons biblical Hebrew experienced linguistic change and argue that the events of the Babylonian exile contain all the components linguists regard as necessary to account for language change. An appendix is provided which contrasts the fourteen accepted features of late biblical Hebrew with their early biblical Hebrew counterparts.

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34

Pardue, Stephen T. "Athens and Jerusalem Once More: What the Turn to Virtue Means for Theological Exegesis." Journal of Theological Interpretation 4, no. 2 (2010): 295–308. http://dx.doi.org/10.2307/26421308.

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Abstract This essay aims to explore the concept of interpretive virtue and to elucidate its significance for contemporary exegetes. Although several recent works have referenced the importance of the virtues in renewing biblical interpretation, a concise account of the options, benefits, and challenges associated with such a move remains elusive. To sketch this account, this essay explores virtue epistemology as an analogous (but not identical) trend in a sister discipline. Two models of virtue epistemology—the first from Linda Zagzebski, and the second from Robert C. Roberts and W. Jay Wood—offer several insights that should inform appropriations of virtue ethics in biblical interpretation. While there are surely important differences between epistemology and exegesis, Roberts and Wood in particular demonstrate the great potential that lies in a virtues approach to biblical interpretation that aims at improving the intellectual life by forming habits conducive to the acquisition of various interpretive goods. Though this approach is unlikely to provide a way of adjudicating interpretive disputes, it can significantly enrich our understanding of biblical exegesis by delineating its goals more clearly while also helping teachers to train students more effectively. While this reorientation must not be overhyped—virtue theory does not offer a complete picture of what makes good biblical interpretation—it holds significant promise. Finally, the essay addresses three common objections to virtue theory: that it represents a poor fit with the biblical witness, that it yields no substantial contribution to hermeneutics, and that it ineluctably results in problematic forms of relativism.

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35

Pardue, Stephen T. "Athens and Jerusalem Once More: What the Turn to Virtue Means for Theological Exegesis." Journal of Theological Interpretation 4, no. 2 (2010): 295–308. http://dx.doi.org/10.2307/jtheointe.4.2.0295.

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Abstract This essay aims to explore the concept of interpretive virtue and to elucidate its significance for contemporary exegetes. Although several recent works have referenced the importance of the virtues in renewing biblical interpretation, a concise account of the options, benefits, and challenges associated with such a move remains elusive. To sketch this account, this essay explores virtue epistemology as an analogous (but not identical) trend in a sister discipline. Two models of virtue epistemology—the first from Linda Zagzebski, and the second from Robert C. Roberts and W. Jay Wood—offer several insights that should inform appropriations of virtue ethics in biblical interpretation. While there are surely important differences between epistemology and exegesis, Roberts and Wood in particular demonstrate the great potential that lies in a virtues approach to biblical interpretation that aims at improving the intellectual life by forming habits conducive to the acquisition of various interpretive goods. Though this approach is unlikely to provide a way of adjudicating interpretive disputes, it can significantly enrich our understanding of biblical exegesis by delineating its goals more clearly while also helping teachers to train students more effectively. While this reorientation must not be overhyped—virtue theory does not offer a complete picture of what makes good biblical interpretation—it holds significant promise. Finally, the essay addresses three common objections to virtue theory: that it represents a poor fit with the biblical witness, that it yields no substantial contribution to hermeneutics, and that it ineluctably results in problematic forms of relativism.

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36

Jonker, Louis. "CROSSING BOUNDARIES. THE TRANSFORMATIVE POTENTIAL OF INTERCULTURAL BIBLE READING IN SECULAR / POST-SECULAR CONTEXTS." Scriptura 120, no. 1 (2021): 1–13. http://dx.doi.org/10.7833/120-1-1982.

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Intercultural biblical hermeneutics is a fairly recent development in biblical scholarship in general. It emphasises that biblical interpretation almost always takes place in contexts where an array of cultural values and beliefs determine the outcome of the interpretative process. Although this branch of biblical hermeneutics emerged from the need to reflect theoretically on how Christians from different socio-cultural and socio-economic contexts engage the biblical texts, and one another on account of those texts, this approach may also be widened to include the interpretation of the Bible in non-Christian contexts (including the contexts of other religions and secular contexts) or even to engage in discourse on the interpretation of authoritative texts of different traditions (such as the Qur’an in Islam, in addition to the Tenakh of Judaism, and the Old and New Testament of Christianity). In research on intercultural biblical hermeneutics, it has been noticed that intercultural interpretation holds enormous transformative potential. My paper will examine how this could be of use in engagements between religious, secular and post-secular contexts.

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Mathie, William. "Reason, Revelation and Liberal Justice: Reflections on George Grant's Analysis of Roe v. Wade." Canadian Journal of Political Science 19, no. 3 (September 1986): 443–66. http://dx.doi.org/10.1017/s0008423900054512.

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AbstractThis article reconsiders George Grant's account of the decision of the US Supreme Court in Roe v. Wade against legal restrictions on abortion to support his claim that liberal contractualism here raises but cannot resolve the ontological question of what makes justice our due, while questioning his treatment of this crisis as the final triumph of technological reason, and the Biblical idea of will, over the remnants of an ancient justice based on the Platonic notion of contemplation. What provokes liberalism to question equality of right is as much its denial of the Biblical account of family and creation as its denial of classical political philosophy.

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Menéndez-Antuña, Luis. "Is There a Room for Queer Desires in the House of Biblical Scholarship?" biblical interpretation 23, no. 3 (July 6, 2015): 399–427. http://dx.doi.org/10.1163/15685152-00230p05.

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When tackling the issue of homosex, New Testament interpreters either read the biblical text as continuously relevant to our present (continuism) or as completely estranged from contemporary conceptions of desire (alteritism). This article explores the historiographical styles underlying both hermeneutical strategies to argue that, despite their many advantages, continuism and alteritism both have homophobic and/or queerphobic foundations and occlude from contemporary debates of sexuality’s multiple queer desires and practices (like “straights” having queer sex). By surveying recent developments in queer historiography, I conclude that no comprehensive account of desire is equipped to account for the present, and, thus, virtual dis/identifications with the biblical past cannot be guaranteed or foreclosed.

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Malyuha, Nataliya. "Khrystyyansʹka moralʹ i kolektyvnyy etychnyy dosvid u suchasnomu ukrayinsʹkomu khudozhnʹomu dyskursi." Studia Ucrainica Varsoviensia, no. 8 (August 31, 2020): 119–28. http://dx.doi.org/10.31338/2299-7237suv.8.11.

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The article in question deals with the fact that contemporary art discourse under the influence of Christian ideas reflects Ukrainian mentality and spirituality, represents profoundly symbolic information on every individual’s outlook, priorities of his/her existence and criteria for assessing the morality of deeds. The study considers current issues of cultural identity and national Christian ethics of Ukrainians, the dichotomy of biblical ethical mandates and collective ethical experience recorded in literary works. Taking into account individual samples of literary works, the interpretation of biblical moral postulates from the perspective of collective ethical experience has been examined. The process of modifying biblical images in current secular context has been described. It has been taken into consideration that appealing to biblical parallels is an effective way to draw attention to urgent national issues.

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Greenspahn, Frederick. "SYNCRETISM AND IDOLATRY IN THE BIBLE." Vetus Testamentum 54, no. 4 (2004): 480–94. http://dx.doi.org/10.1163/1568533042650868.

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AbstractThe terms "idolatry" and "syncretism" are widely and sometimes promiscuously used to describe ancient Israelite religious practices; however, the biblical evidence itself is not always clear. Given the Bible's central role in determining the nature of Israelite history, any study of Israelite syncretism and idolatry must begin by asking whether these terms accurately characterize the biblical account. Although images are a widespread feature of many religions, they are not always used as objects of worship. Aside from occasional descriptions of royal practice, biblical references to actual idol worship are largely confined to the prophets, whose tone is heavily polemical. As for syncretism, only 1 Kgs. xviii 21, 2 Kgs. xvi 10, and Zeph. i 5 explicitly condemn the blending of separate traditions. Other biblical authors were primarily concerned with Israel's worshipping the wrong god altogether.

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Oduor, Peter Lee Ochieng. "Christological Reflections: A Historical Perspective." East African Journal of Traditions, Culture and Religion 5, no. 1 (July 22, 2022): 51–60. http://dx.doi.org/10.37284/eajtcr.5.1.765.

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Christological discourse holds a central place in the wider theological discourse due to the centrality of the doctrine of Christ in the establishment of the Christian message. This in effect places integral value on the task of Christological formulation if at all we intend to stabilize Christian theology. The core of the Christian message is inherent in the ministry, death, and resurrection of Jesus Christ. In as much as the primary sources of Christology remains the biblical narrative, there is a significant urge for theological practitioners to supplement the biblical narrative with a well-researched historical account of the life of Christ beyond the confines of the scripture to verify authenticity and historicity of the biblical account. This calls for an industrious effort of theologians to engage historical data as an indication of the existence of Christ. Our study seeks to undertake this task and contribute to Historical and Christology scholarship by addressing the question of the historical quest of Christ. To accomplish this task, our approach will be centred on pagan testimonies, Jewish testimonies, and historical evidences from materials outside the biblical sphere. A negligence of addressing these concepts may subject the Christian narrative to massive objection in our day and age.

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Benaković, Ivan. "An intertextual analysis of MT 2, 13-15 for the purpose of creating a theology of the well known passage." Služba Božja 63, no. 2 (November 8, 2023): 135–52. http://dx.doi.org/10.34075/sb.63.2.2.

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The aim of this short paper is to show the possibility of intertextual reading of the text in Mt 2,13-25 in the perspective of the presentation of harmonious biblical theology. Starting from the biblical text, the author using intertextual analysis tries to offer a solution to problems when reading the text in Mt 2, 13-15. The author harmoniously connects the intertextual analysis of the text with the possible historical implications of the same biblical text. All in order to show the genius of the author of Matthew’s Gospel, who used traditional materials in a harmonious way when writing his account of the life of the Son of God.

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Herrera, Juan José. "La simplicidad divina a la luz de la Trinidad. A propósito del libro de Jordan P. Barrett." Studium. Filosofía y Teología 24, no. 47 (June 23, 2021): 109–18. http://dx.doi.org/10.53439/stdfyt47.24.2021.109-118.

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Fagenblat, Michael. "Elective Affinity: the Geist of Israel in Heidegger’s Free Use of the German National." Journal of Jewish Thought and Philosophy 32, no. 1 (April 3, 2024): 176–223. http://dx.doi.org/10.1163/1477285x-12341359.

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Abstract This article examines the way Heidegger’s account of the unique spiritual mission of the German people is haunted by certain conceptions of the election of Israel. I argue that Heidegger’s political ontology is informed by three conceptions of the mission of Israel: biblical salvation history, kabbalistic panentheism, and Germany literary Hebraism. To link these disparate historical phenomena to Heidegger’s account of the mission of being German, I develop a methodological approach for understanding Heidegger’s “free use of the national” that accounts for the way it binds different sources into a new figure that is haunted by the spirit of Israel.

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Becker, Ron. "Beyond a Godless Understanding of Youth: Why Exegesis Matters to Youth Ministry." Journal of Youth and Theology 5, no. 1 (February 20, 2006): 10–30. http://dx.doi.org/10.1163/24055093-90000253.

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This article considers the discipline of Biblical exegesis and its potential as a tool for both the academic study and practical outworking of youth ministry. I argue that theological method within youth ministry does not incorporate an effective use of biblical exegesis and this is of determinant to the overalLproject of studying the context and content of youth ministry. The article presents a pattern of reading a/Young Testament' (narratives that inform a rich biblical account of the experience of youth and the part youths play in the overarching story of God). The author provides two worked examples of how biblical exegesis can provide both rigor and resources to complement data and theory drawn from the insights of practical theology. The piece ends with some reflections on the potential of exegetical work in relation to the authors own experience of practice.

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Rae, Murray. "Texts in Context: Scripture and the Divine Economy." Journal of Theological Interpretation 1, no. 1 (2007): 23–45. http://dx.doi.org/10.2307/26421376.

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Abstract In this article I investigate the phenomenon of hermeneutical plurality with respect to biblical texts. My purpose is to defend the legitimacy of claims that a scriptural text may speak in ways that diverge from the "original meaning" of a text, so far as that may be discerned, but also to offer a theological account of the limits that must be set upon this hermeneutical freedom. I begin by locating my argument within the landscape of recent hermeneutical debates, go on to explore, as a case study, the text of Isa 52:13–53:12, and then develop a theological account of what is involved in speaking of the "meaning" of a biblical text.

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Rae, Murray. "Texts in Context: Scripture and the Divine Economy." Journal of Theological Interpretation 1, no. 1 (2007): 23–45. http://dx.doi.org/10.2307/jtheointe.1.1.0023.

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Abstract In this article I investigate the phenomenon of hermeneutical plurality with respect to biblical texts. My purpose is to defend the legitimacy of claims that a scriptural text may speak in ways that diverge from the "original meaning" of a text, so far as that may be discerned, but also to offer a theological account of the limits that must be set upon this hermeneutical freedom. I begin by locating my argument within the landscape of recent hermeneutical debates, go on to explore, as a case study, the text of Isa 52:13–53:12, and then develop a theological account of what is involved in speaking of the "meaning" of a biblical text.

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Haar, Murray J. "Job After Auschwitz." Interpretation: A Journal of Bible and Theology 53, no. 3 (July 1999): 265–75. http://dx.doi.org/10.1177/002096439905300304.

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More than any other book of the Bible, Job lends itself to addressing the theological implications of the Holocaust. As the biblical Job called God to account for his own suffering, so God—and we—must be called to account for the victims of the Holocaust.

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Reda, Nevin. "The Qur’anic Talut (Saul) and the Rise of the Ancient Israelite Monarchy." American Journal of Islamic Social Sciences 25, no. 3 (July 1, 2008): 31–51. http://dx.doi.org/10.35632/ajiss.v25i3.403.

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Using contemporary ideas of intertextuality, this study investigates the Qur’anic story of Talut (2:246-51), the first Israelite monarch, as it is set against the background of the Biblical account. A verse-by-verse analysis yields the Qur’anic sequence of events, which includes Talut’s nomination, the Ark’s appearance, crossing the river, Goliath’s defeat, and David’s succession. The Biblical counterparts, located within the books of Joshua, Judges, and I Samuel, feature such characters as Joshua, Gideon, Samuel, and Saul. The Qur’an is thereby reading the books of Joshua, Judges 6-8, I Samuel 1-7, and I Samuel 8-31 synoptically, and the Talut story is a harmonized account of these narratives. Reading between the two texts enhances the Qur’anic story, showing how it functions as a blueprint for the synoptic reading, in addition to furthering our understanding of Talut, who provides a typological prefiguration for Muhammad. However, the synoptic reading also enhances the Biblical story, showing the skill with which the multiple consecutive narratives implicitly argue for judgeship as opposed to kingship in the post-exilic context.

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Reda, Nevin. "The Qur’anic Talut (Saul) and the Rise of the Ancient Israelite Monarchy." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 31–51. http://dx.doi.org/10.35632/ajis.v25i3.403.

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Using contemporary ideas of intertextuality, this study investigates the Qur’anic story of Talut (2:246-51), the first Israelite monarch, as it is set against the background of the Biblical account. A verse-by-verse analysis yields the Qur’anic sequence of events, which includes Talut’s nomination, the Ark’s appearance, crossing the river, Goliath’s defeat, and David’s succession. The Biblical counterparts, located within the books of Joshua, Judges, and I Samuel, feature such characters as Joshua, Gideon, Samuel, and Saul. The Qur’an is thereby reading the books of Joshua, Judges 6-8, I Samuel 1-7, and I Samuel 8-31 synoptically, and the Talut story is a harmonized account of these narratives. Reading between the two texts enhances the Qur’anic story, showing how it functions as a blueprint for the synoptic reading, in addition to furthering our understanding of Talut, who provides a typological prefiguration for Muhammad. However, the synoptic reading also enhances the Biblical story, showing the skill with which the multiple consecutive narratives implicitly argue for judgeship as opposed to kingship in the post-exilic context.

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