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Journal articles on the topic 'Biblical anthropology'

To see the other types of publications on this topic, follow the link: Biblical anthropology.

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Published: 4 June 2021

Last updated: 19 February 2022

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1

Doud, Robert E. "The Biblical Heart and Process Anthropology." Horizons 23, no. 2 (1996): 281–95. http://dx.doi.org/10.1017/s0360966900030310.

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AbstractThis article aims to integrate the biblical theological idea of the heart with Alfred North Whitehead's ideas concerning human selfhood. It begins with a biblical theological description of the heart, drawing to a focus upon Ezekiel's idea of God creating in us a new heart. It then interprets these ideas by correlating them with key ideas of Whitehead, such as actual entity, actual occasion, living person, historic route, the four phases of the actual entity, initial aim, and subjective aim. This correlation peaks in the idea that for process anthropology a new heart is created in us every new instant.

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2

Horrell, David G. "Book Review: Anthropology and Biblical Studies." Expository Times 117, no. 4 (January 2006): 168. http://dx.doi.org/10.1177/001452460611700418.

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Cohen, Charles L. "Biblical anthropology and puritan religious experience." Topoi 7, no. 3 (December 1988): 191–200. http://dx.doi.org/10.1007/bf02028419.

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4

Bigger, Stephen. "Review Article: Anthropology and the Biblical Exile." Journal of Beliefs & Values 35, no. 3 (September 2, 2014): 372–78. http://dx.doi.org/10.1080/13617672.2014.980082.

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5

Doskočil, Ondřej. "Biblical anthropology as source holistic approach to man." Kontakt 7, no. 3-4 (November 22, 2005): 314–17. http://dx.doi.org/10.32725/kont.2005.060.

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6

Anderson, Ray S. "Response to Paul Vitz: Perspectives from Biblical Anthropology." Journal of Psychology and Theology 20, no. 1 (March 1992): 28–33. http://dx.doi.org/10.1177/009164719202000104.

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The author responds to Vitz's (1992a, 1992b) two preceding articles. He asserts that Vitz has made a paradigm shift from a psychological to a social concept of the self, without making it clear that he has done so. Anderson believes that this unrecognized shift has led to some ambivalence in Vitz about the use of his narrative approach in integrative psychotherapy. The author attempts to resolve this ambivalence through conclusions derived from a biblical anthropology–-a view of the self as a unity with social, spiritual, and historical dimensions.

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7

Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part I." Evangelical Quarterly 74, no. 1 (April 16, 2002): 27–45. http://dx.doi.org/10.1163/27725472-07401002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. In the first part of the article it is argued that the biblical evidence for a dualist anthropology is not convincing as the various conceptual distinctions (including body, soul, spirit, and inner and outer self) do not require ontological separability. Moreover, the alleged evidence for an eschatological intermediate state is better interpreted in terms of immediate resurrection. While there is clearly evidence for the intermediate state throughout the history of the church its significance has been over-stated and it has continued as a possibility primarily because it has appeared to be a philosophically logical necessity. This process of deduction is illustrated with examples from early, proponents of the intermediate state. Later proponents will be discussed in the second part of the article.

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Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part II." Evangelical Quarterly 74, no. 2 (April 16, 2002): 109–21. http://dx.doi.org/10.1163/27725472-07402002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. While there is clearly evidence for the intermediate state throughout the history of the church its significance has been over-stated and it has continued as a possibility primarily because it has appeared to be a philosophically logical necessity. In Part II of this article this process of deduction is illustrated with examples from medieval and modern proponents of the intermediate state. In the modern era dualism has been challenged by monistic theoanthropologies. The contrast of monist and dualist anthropologies has been accentuated because the modern paradigm, under the influence of Cartesianism, has exaggerated the dualism which has existed and produced an even more radical dichotomy of body and soul. An examination of Cooper’s recent double defence of the intermediate state and anthropological dualism shows that his concepts are firmly bound to Newtonian notions of time and eternity. Finally, it is argued that any dualist eschatological anthropology and the intermediate state also has difficulties establishing satisfactory concepts of the nature of the radical nature of death, the totality of the resurrection and the value and place of the body in human life. It is argued that it is preferable to view post-mortem life from a non-temporal perspective with the person understood as entering ‘immediately’ into eternal life, complete and whole, with every dimension of their being resurrected and transformed. As such, the believer never exists as a divided entity or a bodiless soul.

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9

Wałczyk, Krzysztof. "Biblical Inspirations in Nikifor’s Paintings." Perspektywy Kultury 26, no. 3 (October 1, 2019): 31–46. http://dx.doi.org/10.35765/pk.2019.2603.05.

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Nikifor Krynicki (Epifaniusz Drowniak, 1895-1968) was one of the most popular non-academic Polish painters worldwide. To show the biblical inspiration in his creative output I chose two categories from various thematic aspects: self-portraits and landscapes with a church. There are plenty of Nikifor’s paintings showing him as a teacher, as a celebrating priest, as a bishop, or even as Christ. A popular way to explain this idea of self-portraits is a psychological one: as a form of auto-therapy. This analysis is aims to show a deeper explanation for the biblical anthropology. Nikifor’s self-portraits as a priest celebrating the liturgy are a symbol of creative activity understood as a divine re-creation of the world. Such activity needs divine inspiration. Here are two paintings to recall: Potrójny autoportret (The triple self-portrait) and Autoportret w trzech postaciach (Self-portrait in three persons). The proper way to understand the self-identification with Christ needs a reference to biblical anthropology. To achieve our real-self we need to identify with Christ, whose death and resurrection bring about our whole humanity. The key impression we may have by showing Nikifor’s landscapes with a church is harmony. The painter used plenty of warm colors. Many of the critics are of the opinion that Nikifor created an imaginary, ideal world in his landscapes, the world he wanted to be there and not the real world. The thesis of this article is that Nikifor created not only the ideal world, but he also showed the source of the harmony – the divine order.

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10

Noval, Christian. "Youth and Creation: A Biblical Theology of Growth & Development." Journal of Youth and Theology 12, no. 1 (January 17, 2013): 35–45. http://dx.doi.org/10.1163/24055093-90000059.

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The main purpose for Theology of Youth is to present a theological understanding of youth. Theological Anthropology is helpful with this task, but classical Theological Anthropology based on the creation account in Genesis creates particular challenges for understanding youth. Wisdom literature and in particular Job’s narrative of his creation in Job 10 proves more useful since it can explain growth and development as a part each human being’s creation.

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11

Jeong, Jaeuk. "Montessori as a School Reform Alternative Reflecting Biblical Anthropology." Journal of Research on Christian Education 29, no. 3 (September 1, 2020): 307–27. http://dx.doi.org/10.1080/10656219.2020.1841049.

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12

Heine, Susanne. "“Hanging” between Heaven and Earth: Remarks on Biblical Anthropology." Ecumenical Review 45, no. 3 (July 1993): 304–15. http://dx.doi.org/10.1111/j.1758-6623.1993.tb02867.x.

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13

Hill, Charles. "The Fathers on the Biblical Word." Pacifica: Australasian Theological Studies 7, no. 3 (October 1994): 255–72. http://dx.doi.org/10.1177/1030570x9400700302.

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Only now are we acknowledging neglect in our attention to the Fathers' understanding of Scripture. In overcoming this neglect, we are indebted to contemporary developments in biblical studies, anthropology and linguistic theory. But the lacuna is due also in part to the Fathers' own uncertainty as to whether in the Scriptures they were encountering a living Word or a derivative text with a life of its own, or even a history book or encyclopedia. We are led to ask, Does the Word still speak to us the scriptural text?

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14

Goldberg, Harvey E. "Anthropology and Hebrew Bible Studies: Modes of Interchange and Interpretation." Brill Research Perspectives in Biblical Interpretation 3, no. 1 (May 2, 2018): 1–81. http://dx.doi.org/10.1163/24057657-12340011.

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AbstractInteraction between anthropology and biblical scholarship began because of perceived similarities between “simpler” societies and the practices and ideas seen in the Bible. After some disengagement in the first half of the twentieth century, new cross-disciplinary possibilities were envisioned as the structuralist approach emerged in anthropology. Ritual and mythology were major topics that received attention and structuralist methods were partially adopted by some biblical scholars. Anthropological research itself extended to complex societies and also affected historical studies, yielding models of inquiry that engaged a range of disciplines. Among the issues explored in this essay are ritual and notions of purity in the Bible, and the place of literacy in Israelite society and culture. These discussions are followed by three examples of structuralist-inspired analysis that partially take into account historical and literacy-based facets of the Bible.

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Rabichev, Renata. "The Mediterranean concepts of honour and shame as seen in the depiction of the biblical women." Religion and Theology 3, no. 1 (1996): 51–63. http://dx.doi.org/10.1163/157430196x00040.

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AbstractThe lives of women in biblical society are often vague- the codes according to which they live are unclear. Cultural anthropology offers the potential to shed light on the everyday existence of biblical women. This article aims to demonstrate how modern Mediterranean cultural concepts of shame and honour can lend insight into the behaviour of the Old Testament women: what they strove for and what they wished to avoid.

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16

Garrett, Susan R., and Bruce J. Malina. "Christian Origins and Cultural Anthropology: Practical Models for Biblical Interpretation." Journal of Biblical Literature 107, no. 3 (September 1988): 532. http://dx.doi.org/10.2307/3267601.

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17

El Or, Tamar. "The Soul of the Biblical Sandal: On Anthropology and Style." American Anthropologist 114, no. 3 (August 21, 2012): 433–45. http://dx.doi.org/10.1111/j.1548-1433.2012.01444.x.

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18

Paparang, Stenly R. "Natur Antropologi: Memahami Keragaman Potensi Humanitas Dalam Konteks Komparatif Dengan Perspektif Kristen." JURNAL LUXNOS 4, no. 1 (February 12, 2021): 135–70. http://dx.doi.org/10.47304/jl.v4i1.127.

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Abstract: This article looks at the anthropology of how humans understand and assess the ins and outs of life, and draws conclusions to be used as a guide for life in shaping moral, spiritual, comfort, peace, relationships, credibility, and legacy. Anthropology talks about a series of events in human (social) groups and the changes that occur which can be inherited or substantially revised, reinterpreted, and taken as an "academic sample" as a legacy for generations in which anthropology is re-studied. With its various types, observing anthropology requires using various methodologies and approaches. At the end of this article, I discuss biblical anthropology that looks at the totality of humanity in the light of the Scriptures. Abstrak: Artikel ini memandang antropologi tentang bagaimana manusia memahami dan menilai seluk-beluk kehidupan, dan mengambil kesimpulan untuk dijadikan pegangan hidup dalam membentuk moral, spiritual, kenyamanan, kedamaian, relasi, kredibilitas, dan legasi. Antropologi berbicara tentang rentetan peristiwa dalam kelompok manusia (sosial) dan perubahan-perubahan yang terjadi yang dapat dijadikan warisan atau revisi secara substansial, reinterpretasi, dan pengambilan “sampel akademis” sebagai warisan bagi generasi di mana antropologi itu dipelajari kembali. Dengan beragam jenisnya, mengamati antropologi perlu menggunakan berbagai metodologi dan pendekatan. Di akhir artikel ini, saya membahas antropologi biblika yang melihat totalitas manusia dalam terang Kitab Suci.

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19

Nasr, Ahmad A., and Haim Schwarzbaum. "Biblical and Extra-Biblical Legends in Islamic Folk-Literature." Asian Folklore Studies 47, no. 1 (1988): 191. http://dx.doi.org/10.2307/1178272.

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20

Hendricks, Leo E., D. Kamili Anderson, and Cain Hope Felder. "Troubling Biblical Waters: Race, Class, and Family." Journal of Negro Education 59, no. 1 (1990): 108. http://dx.doi.org/10.2307/2295302.

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21

Junker-Kenny, Maureen. "Human Dignity or Social Contract as Normative Frameworks in Applied Ethics?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (July 2, 2020): 74–89. http://dx.doi.org/10.30965/23642807-00601005.

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Abstract The enquiry whether human dignity as the translation of the biblical designation of the human person as imago Dei should continue to be the framework used to ground human rights and specify their realisation, is developed in five parts. The first identifies two understandings of dignity in the public realm, one inherent-transcendental, the other empirically verifiable. The second section compares the use of “dignity” in three traditions of Catholic Theological Ethics: virtue, natural law, and autonomy. In view of doubts whether theological anthropology should still be the primary location for expounding the meaning of imago Dei, the third section discusses attempts to absorb anthropology into ecclesiology. The modern history of reception of this biblical term by J.G. Herder is outlined in section four, before drawing conclusions from the previous enquiries for the question which language theological ethics should use in public discourse, imago Dei or dignity.

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22

Szczur, Piotr. "Walentyniańska interpretacja biblijnego opisu stworzenia człowieka (Rdz 1, 26-27) w przekazie Klemensa Aleksandryjskiego." Vox Patrum 68 (December 16, 2018): 59–71. http://dx.doi.org/10.31743/vp.3330.

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The article attempts to show the Valentinus’ interpretation of the Biblical description of the creation of man (Gen 1:26-27) in Excerpta ex Theodoto prepared by Clement of Alexandria. The first part of the article shows the character of Valentinus and his school; the second part shows the importance of Excerpta for getting to know the Valentinian heresy; the third part analyzes the fragments of Excerpta ex Theodoto referring to the Biblical description of man's creation and to the anthropology proposed by Theodot – one of the representatives of the Eastern School.

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23

Boganeva, Elena. "Contemporary Recordings of Belarusian Folk Biblical and Non-Biblical Etiological Legends in the Comparative-Historical Aspect." Folklore: Electronic Journal of Folklore 72 (August 2018): 59–88. http://dx.doi.org/10.7592/fejf2018.72.boganeva.

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24

Goldberg, Harvey E. "Anthropology and the Study of Traditional Jewish Societies." AJS Review 15, no. 1 (1990): 1–22. http://dx.doi.org/10.1017/s0364009400002798.

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The analytic tools of anthropology originally were fashioned on smallscale tribal groups that possessed no written traditions. After World War II, as anthropologists became involved in the study of complex societies in different “developing areas,” the discipline began to relate its findings to the concerns of other fields. Simultaneously, scholars from other social and humanist disciplines, who previously had assumed that anthropologists focused only on “primitives,” began to incorporate anthropological methods and concepts into their tool kits. As part of these general trends, there were anthropologists who turned to the study of Jewish society and culture. One natural expression of this trend has been the study of contemporary Jewish communities. There are now dozens of studies of Jewish life from one or another anthropological perspective, most of them dealing mainly with Jews in the United States of Ashkenazi background or with communities in Israel whose origins were in the Middle East. A very different trend is found in the analysis of classic texts, notably the Bible but with some attention being given to rabbinic literature, using structuralism and related methodologies. At first initiated by anthropologists who were not themselves specialists in the biblical period, these approaches have now been adopted by some students of ancient Judaism, who combine them with the more standard methods used in research on biblical and rabbinic texts.

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25

Lasater, Phillip Michael. "“The Emotions” in Biblical Anthropology? A Genealogy and Case Study with." Harvard Theological Review 110, no. 4 (September 22, 2017): 520–40. http://dx.doi.org/10.1017/s0017816017000256.

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In the late nineteenth century, the British writer Lewis Carroll published a nonsensical poem calledThe Hunting of the Snarkin which an unlikely alliance hunts a fictional animal, which Carroll named the “snark.” Despite the alliance's intense search for the snark and their questions about how to describe and classify it (apparently, “a Boojum”), they do not find it. I want to suggest that any effort to locate “emotions” in the Hebrew Bible or the ancient Near East is comparable to hunting the snark. If we want our hunt to be successful, we will turn away from “the emotions” and toward something more like the psychological taxonomy that the emotions displaced in the late-modern period: namely, the taxonomy of “passions and affections.” “The emotions” are simply not to be found in the Hebrew Bible or in the historical contexts behind its emergence.

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Goodrum, Matthew R. "Biblical anthropology and the idea of human prehistory in late antiquity." History and Anthropology 13, no. 2 (January 2002): 69–78. http://dx.doi.org/10.1080/0275720022000001174.

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27

Sayler, Gwen B. "Beyond the Biblical Impasse: Homosexuality Through the Lens of Theological Anthropology." Dialog: A Journal of Theology 44, no. 1 (March 2005): 81–89. http://dx.doi.org/10.1111/j.0012-2033.2005.00241.x.

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28

Duke, Rodney K. "Eternal Torment or Destruction? Interpreting Final Judgment Texts." Evangelical Quarterly 88, no. 3 (April 26, 2017): 237–58. http://dx.doi.org/10.1163/27725472-08803004.

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While drawing on much common knowledge in biblical studies, this article distinctively first explains how the popular final-judgment position of eternal torment mistakenly arises from four factors: 1) not weighting the type of biblical literature from which doctrine is being drawn, 2) forgetting the NT concept of awaiting a general resurrection of the dead prior to final judgment, 3) not recognizing the biblical anthropology that presents humans holistically as mortals, and 4) wrongly conflating terms and symbols of different states of judgment (e.g. pre-resurrection vs. post-resurrection, and Gehenna vs. Hades) into an umbrella concept of ‘hell’. Second, this paper clarifies some frequently misunderstood ‘final judgment’ texts while demonstrating a commonsense method of biblical interpretation that draws on the cultural symbols of the first-century setting. The results lead to the better conclusion that in the final judgment those who are alienated from God suffer the ‘second death’ of destruction.

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29

Lin, Su-Chi. "Becoming the Past: Time and Memory in Stanley Fung’s Biblical Icons." Biblical Interpretation 28, no. 1 (March 12, 2020): 84–99. http://dx.doi.org/10.1163/15685152-00281p05.

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Abstract This paper analyzes a contemporary Taiwanese artist Stanley Fung’s portrait photography and his contextual biblical interpretation of time and memory: the experience of the coming of the kingdom can be lingered on in an artist’s imagination. As a biblical interpreter, Fung’s visual exegesis asks the viewer to reconsider how the historical consciousness of self and community together impact one’s sense of time. Fung uses clothing and plants to invoke the viewer’s longing for a new, local culture where the gospel can be dressed, and a new soil where it can be planted. Photography as a legitimate extension of the sacred text engages the viewer’s biblical imagination and demands a response. Eternal beings and Christian anthropology, as manifested in Fung’s work serve to remind us of the distinction between memory and the sacred, life and destruction, creation and redemption.

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Ormanty, Stanisław. "Człowiek jako istota osobowa w świetle antropologii biblijnej." Ruch Biblijny i Liturgiczny 57, no. 1 (March 31, 2004): 35. http://dx.doi.org/10.21906/rbl.479.

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This article presents a general outline of biblical anthropology that constitutes the contents foundation of philosophical anthropology. Within the scope of the biblical view of man two basic dimensions of man play the decisive role: the personal and the social dimension. The personal being and the social being remain in close relationship with each other.Being a person on the human level is characterized by direction towards community and development within community. Furthermore, a specifically human community takes shape through respect for and support of human personality. A human person is a relation; only through the relation man becomes a person in its entireness. In other words, a human being exists within communication, realizes himself by means of communication.The notion of person can be described by distinguishing and emphasizing its various facets: a person is an individual founded in the spiritual nature, possessing a quality of irreplaceable or non-interchangeable autonomy. A person is shaped by spirit and constitutes an unrepeatable and self-governed unity and wholeness.This article presents man as wholeness to which belong three basic human manifestations: that of the body, the soul and the spirit, as it is presented in the Judaistic biblical exegesis of Creation (Gen. 2: 7). Within the spiritual aspect of man focus was placed on the notions of reason and freedom as well as language and culture.

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Arcadi, James M. "Homo adorans: exitus et reditus in theological anthropology." Scottish Journal of Theology 73, no. 1 (February 2020): 1–12. http://dx.doi.org/10.1017/s0036930619000656.

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AbstractThinking with and beyond Alexander Schmemann, this essay constructs a theological anthropology that conceives of humans as standing as priests at the centre of the cosmos. Within the exitus et reditus framework of neoplatonic thinking, the cosmos proceeds from and returns to the one God. Recent biblical theology has interpreted the imago Dei in a royal-functional sense. However, this essay argues for a priestly-functional interpretation of the imago Dei that comports better with the conceptual schema of Genesis 1–2 when read through an exitus et reditus lens. Ramifications for worship and work follow the constructive portion of the essay.

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Kobylianski, E., T. Balueva, E. Veselovskaya, and B. Arensburg. "Facial Image of Biblical Jews from Israel." Anthropologischer Anzeiger 66, no. 2 (July 11, 2008): 167–90. http://dx.doi.org/10.1127/aa/66/2008/167.

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33

Moreland, J. P. "Body, Soul & Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate." Philosophia Christi 3, no. 1 (2001): 276–78. http://dx.doi.org/10.5840/pc20013123.

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34

Goldberg, Harvey E. "Abraham on Trial: The Social Legacy of Biblical Myth:Abraham on Trial: The Social Legacy of Biblical Myth." American Anthropologist 102, no. 1 (March 2000): 188–89. http://dx.doi.org/10.1525/aa.2000.102.1.188.

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35

Oakman, Douglas E. "The Biblical World of Limited Good in Cultural, Social, and Technological Perspective." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 2 (April 16, 2018): 97–105. http://dx.doi.org/10.1177/0146107918763048.

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Forty years ago, Bruce Malina led the way in applying social-scientific models and concepts to the study of the New Testament. He especially argued that respectful reading scenarios could be drawn from the cultural anthropology of the Mediterranean world, which offered the nearest contemporary analogy to biblical societies. His early work on limited good beliefs in biblical cultures is here extended to investigate links between cultural beliefs and conditions of agrarian economic production and to test several corollaries in the cases of the Jesus group in Palestine and Christ-followers in the Roman cities. It is argued that limited good beliefs in the New Testament are related to the actual conditions of the low-productive societies and social-stratification realities in which the Bible was inscribed.

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36

Davies, Douglas J. "Sacrifice and the Body: Biblical Anthropology and Christian Self-Understanding. By John Dunhill." Journal of Theological Studies 67, no. 1 (April 2016): 275–77. http://dx.doi.org/10.1093/jts/flw027.

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37

Kim, Junghyung. "Toward a Theology of Cosmic Hope: From Theo-anthropology to Theo-cosmology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 4 (November 30, 2018): 518–30. http://dx.doi.org/10.1515/nzsth-2018-0031.

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Summary This article seeks to lay a more solid foundation for the contemporary paradigm shift in the Christian theological thinking – that is, from theo-anthropology to theo-cosmology. In the new paradigm cosmic hope for the completion of the trinitarian project of creation, instead of human redemption from sin and death, comes to the fore as the most comprehensive horizon of Christian thinking. For this purpose the author reconstructs the underlying logic of the biblical faith in a narrative form from creation to eschatology.

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DUTCHER-WALLS, Patricia. "Sociological Directions in Feminist Biblical Studies." Social Compass 46, no. 4 (December 1999): 441–53. http://dx.doi.org/10.1177/003776899046004003.

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39

Klingbeil, Gerald A. "‘He Spoke and It Was’: Human Language, Divine Creation, and the imago dei." Horizons in Biblical Theology 36, no. 1 (April 10, 2014): 42–59. http://dx.doi.org/10.1163/18712207-12341269.

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Abstract This study examines the triangle linking biblical creation, anthropology, and human language. It takes as its point of departure the notion that language is an important part of the image of God in which humanity was created (Gottebenbildlichkeit). Since most of creation is accomplished through God’s spoken word (see Gen 1 and also John 1), the human ability to speak and communicate abstract concepts appears to be an echo of the divine and distinguishes humans from the rest of creation. The paper traces some of the highlights marking the important role of language within the context of human history, including the fall and the divine plan of redemption, thus linking the theological categories of anthropology and soteriology.

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Reed, Adam. "Literature and Reading." Annual Review of Anthropology 47, no. 1 (October 21, 2018): 33–45. http://dx.doi.org/10.1146/annurev-anthro-102317-050223.

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This article examines anthropological approaches to fiction reading. It asks why the field of literary anthropology remains largely disinvested of ethnographic work on literary cultures and how that field might approach the study of literature and reading ethnographically. The issue of the creative agency of fiction readers is explored in the context of what it means to ask anthropological questions of literature, which includes the challenge of speaking back to dominant approaches grounded in forms of critical analysis. Finally, the article looks to recent work in the anthropology of Christianity on Bible reading and engagements with biblical characters to open up new questions about the relationship between fiction reading and temporal regimes.

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Bacon, Hannah. "John Dunnill, Sacrifice and the Body: Biblical Anthropology and Christian Self-Understanding, Ashgate New Critical Thinking in Religion, Theology and Biblical Studies." Theology 117, no. 3 (May 2014): 211–12. http://dx.doi.org/10.1177/0040571x14522949c.

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42

Galván, José M. "Insights from Christian anthropology for a water-related technoethics." Water Policy 14, S1 (March 1, 2012): 41–51. http://dx.doi.org/10.2166/wp.2012.004.

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The personal dimension of the divine creation, the creation of a human being as the image of God and its consequences, particularly the constitution of mankind as ‘lord’ of the rest of creation with the duty of manifesting Love in this lordship, and finally the total inclusion of the material dimension of creation in the original divine design, can be seen as the main points to consider to establish biblical guidelines for a water-related technoethics. The relevance of these aspects in the modern and postmodern paradigms is discussed, pointing to the causes of the negative modern crisis, and proposing an integration between the concepts of natural, cultural and artificial (‘artificial water’) in order to improve the use of water as a common good for the whole of humanity.

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Wohl, Lillian M. "Singing God’s words: the performance of biblical chant in contemporary Judaism." Ethnomusicology Forum 28, no. 2 (May 4, 2019): 249–53. http://dx.doi.org/10.1080/17411912.2019.1677166.

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Heine, S. "Erkennen und Scham: Sigmund Freuds biblisches Menschenbild." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 869–85. http://dx.doi.org/10.4102/ve.v27i3.191.

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Sigmund Freud is exposed to two main misunderstandings he himself contributed to. One stands in connection with human beings as Id-driven creatures, particularly with regard to the sexual drive. The other pertains to his view of religion as neurosis. Both overlook the importance Freud attaches to conscience and reason. A closer look at his anthropology shows that there are no contradictions at work, but traits of a biblical image of men.

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Bauks, Michaela. "“Soul-Concepts” in Ancient Near Eastern Mythical Texts and Their Implications for the Primeval History." Vetus Testamentum 66, no. 2 (March 21, 2016): 181–93. http://dx.doi.org/10.1163/15685330-12301251.

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In an occidental perspective, influenced by classical Greek and Hellenist philosophy, the soul is the immaterial part of the human, which becomes, in its incorporeality, the immortal “remainder” of a person after his death. The comparaison of soul concepts (cf. Hasenfratz) in Ancient Near Eastern, Egyptian, Greek archaic texts with the data of the Primeval History exhibits indeed a similar “concept of man” (anthropology), but a lesser elaborate concept of “souls” in the Biblical context.

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Norris, Johnathan. "The familial language debate: Understanding a complex issue through the lenses of theology and anthropology." Missiology: An International Review 45, no. 2 (April 2017): 191–203. http://dx.doi.org/10.1177/0091829616683978.

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This article will explore the controversy surrounding translating the familial terms Son of God and Father in Muslim contexts. Specifically, this analysis will use the lenses of biblical and systematic theology as well as cultural and linguistic anthropology to understand the debate holistically, instead of viewing the debate through a single discipline. Each discipline will be explored separately and sympathetically. The insights gained from these disciplines will be brought into a concluding synthesis, which I hope sheds more light on the familial terms debate.

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Bovon, François. "The Soul's Comeback: Immortality and Resurrection in Early Christianity." Harvard Theological Review 103, no. 4 (October 2010): 387–406. http://dx.doi.org/10.1017/s0017816010000787.

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In the middle of the twentieth century biblical scholars claimed the unity of the human person as the core of biblical anthropology.1The Hebrew term, “life,” “person,” was no longer to be translated as “soul,” and the best English equivalent for the Greek ψυχή was “person.” In the seventies and eighties, on both sides of the Atlantic, the pendulum swung even further, to the point of favoring the body. In Paris, in the École Pratique des Hautes Études, Pierre Geoltrain offered a lecture course on the “body” in several texts of the New Testament, while in the United States Dale Martin worked on his book published under the titleThe Corinthian Body.2In Geneva, whereexpression corporellehad become a form of instruction in dance and eurhythmic practice at the Institut Jaques-Dalcroze, some New Testament scholars incorporated bodily experience into their understanding of biblical passages.3It was also this time that saw—in the secular realm—the creation of “body shops” and the continuous care of one's own body. With Merleau-Ponty we can say that this recent period witnesses a rediscovery of the body.4

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Рупова, Розалия Моисеевна. "Truth and History. Biblical Historicism as a Path to Theological Synthesis." Библейские схолии, no. 1(1) (June 15, 2020): 231–48. http://dx.doi.org/10.31802/bsch.2020.1.1.014.

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В статье описана специфика библейской философии истории, прослеживаются библейские основания формирования европейской исторической мысли, а также пути её трансформации в эпоху Ренессанса, в Новое и Новейшее время. В кризисный ХХ в. так называемый «антропологический поворот» приводит к антропологизации, среди прочих направлений научного знания, и историософской мысли. Происшедшая встреча Восточно-христианской традиции с философией, антропологией и историей открывает перспективу нового богословского синтеза. The article describes the specifics of the biblical philosophy of history, traces the biblical foundations of the formation of European historical thought, as well as the ways of its transformation in the Renaissance, in the New and Modern times. In the crisis of the twentieth century, the so-called «anthropological turn» leads to anthropologization, among other areas of scientific knowledge, and historiosophical thought. The meeting between the East Christian tradition and philosophy, anthropology and history opens up the prospect of new theological synthesis.

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Burge, Gary M. "Kenneth E. Bailey: An Ambassador Serving the Middle East and the West." International Bulletin of Mission Research 41, no. 2 (January 23, 2017): 152–59. http://dx.doi.org/10.1177/2396939316674634.

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Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.

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Keen, Karen R. "Cultural Influences on Hermeneutical Frameworks in the Debate on Same-Sex Relationships." Interpretation: A Journal of Bible and Theology 74, no. 3 (July 2020): 253–64. http://dx.doi.org/10.1177/0020964320921961.

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Socio-cultural changes in the West have influenced interpretation and use of scriptural texts among both those who oppose and support same-sex relationships. Cultural distance from the values of antiquity on matters of family structures and perceptions of people attracted to the same sex have led to greater attention to theological reflection beyond the standard biblical prohibition texts, particularly among conservative evangelicals. This article looks at two key areas of discussion: theological anthropology (sex difference) and sanctification.

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