Relevant bibliographies by topics / Biblical interpretation

Academic literature on the topic 'Biblical interpretation'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Biblical interpretation"

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Martens, Peter W. "Book Review: A History of Biblical InterpretationA History of Biblical Interpretation." Theological Studies 66, no. 4 (December 2005): 882–83. http://dx.doi.org/10.1177/004056390506600407.

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John, Helen C. "Conversations in Context: Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation." Biblical Interpretation 27, no. 1 (March 11, 2019): 36–68. http://dx.doi.org/10.1163/15685152-00271p03.

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Abstract This article considers how biblical scholarship might break out of its western-dominated, largely historical-critical mould. I argue that we might challenge the hegemony of ‘western worldview’ scholarship by capitalising on the interpretative insights of alternative worldviews; in that regard, I advance a cross-cultural methodology. Additionally, I advocate engaging with grassroots interpreters, thereby contributing to the decentring of scholarly biblical criticism. Finally, this article focuses on the value of interpretation through dialogue, which functions here on two levels: the researcher dialoguing with grassroots interpretation groups in cross-cultural settings, and the resulting grassroots interpretations dialoguing with western professional biblical interpretations. The potential of this approach is demonstrated using a case study: Mark 4:35-41 interpreted with Cross-Cultural Biblical Interpretation Groups in northern Namibia. The interpretative insights of grassroots groups in non-western contexts, free(r) from the influence of western worldviews and scholarship, function to highlight the equally contextual nature of mainstream professional biblical interpretation.
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Salewa, Wandrio. "Studi Biblika Kontekstual Dalam Kehidupan Iman Kristen Di Era Disrupsi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (July 28, 2022): 41–58. http://dx.doi.org/10.37429/arumbae.v4i1.795.

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This article aims to explore the challenges of contextual biblical studies in the disruptive era. This era is marked by the development of digital technology such as smartphones, so that everyone can easily prepare sermon materials instantly from various interpretation applications on a smartphone, without basing it on in-depth Bible interpretation rules. The author presents the concepts and methods of biblical interpretation as a form of contextual biblical studies to overcome the use of instant sermons from various interpretation applications. By using a qualitative approach and the type of literature and descriptive research. From this research, it is found that contextual biblical studies are a solution to overcome biblical interpretation and the use of sermons that seem appropriate and instant regardless of the context of the text, the context of the interpreter, and the context of the listener. It also gives the impression of belittling or belittling sermon preparation and the rules of biblical interpretation. Contextual biblical studies can be used to avoid mistakes in interpreting and preparing sermons while at the same time producing biblical and contextual interpretations.
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Sider, Robert D., James L. Kugel, and Rowan A. Greer. "Early Biblical Interpretation." Classical World 82, no. 6 (1989): 461. http://dx.doi.org/10.2307/4350476.

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Hess, Ernest. "PRACTICAL BIBLICAL INTERPRETATION." Religious Education 88, no. 2 (March 1993): 190–210. http://dx.doi.org/10.1080/0034408930880204.

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Sakenfeld, Katharine Doob. "Feminist Biblical Interpretation." Theology Today 46, no. 2 (July 1989): 154–68. http://dx.doi.org/10.1177/004057368904600205.

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“Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh from the families of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses, and before Eleazar the priest, and before the leaders and all the congregation, at the door of the tent of meeting, saying, ‘Our father died in the wilderness; he was not among the company of those who gathered themselves together against the Lord in the company in Korah, but died for his own sin; and he had no sons. Why should the name of our father be taken away from his family, because he had no son? Give to us a possession among our father's brethren.’ Moses brought their case before the Lord. And the Lord said to Moses, ‘The daughters of Zelophehad are right; you shall give them possession of an inheritance among their father's brethren and cause the inheritance of their father to pass to them. And you shall say to the people of Israel, ‘If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter.”’ (Numbers 27:1–8; cf. also chap. 36.)
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Agustin, Alfredo, Jr Gomeri. "The Interpretation of Selected Parables in the Synoptic Gospels (SG): A Comparative Study of Ellen G. White’s Interpretation of Selected Synoptic Gospels’ Parables and Some Biblical Scholars." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2033–44. http://dx.doi.org/10.35974/isc.v7i1.936.

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Introduction: Seventh-day Adventist (SDA) Biblical Scholars (BS) and Theologians assert that EGW accepts and applies principles of biblical interpretation when she interprets the Scripture. However, there seems to be lack of academic research to prove such presupposition.One area that seems to be lacking is the comparison between EGW’s interpretation of gospel parables with that of modern biblical scholars. Their interpretations of selected SG parables will be compared and contrasted with that of EGW. The purpose of this study is to prove that EGW’s interpretation of gospel parables are in harmony with sound principles of interpreting biblical parables. Method: This study compares and contrasts EGW and selected modern BS’s interpretations of selected synoptic gospel parables. After comparing EGW and selected BS’s interpretation of selected parables in the SG, evaluation will follow. Result: This paper concludes that EGW interprets the selected parables of the SG appropriately. The comparative study shows that she is not out of context in her interpretation of the parables. This means that she applies sound principles of biblical interpretation. It also shows that she agrees with the interpretation of some non-SDA BS. However, she has additional insights which were not found in BS.
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Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 11 (November 19, 2023): 1436. http://dx.doi.org/10.3390/rel14111436.

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African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations.
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Hurtado, Larry W., and John H. Hayes. "Dictionary of Biblical Interpretation." Journal of Biblical Literature 121, no. 4 (2002): 745. http://dx.doi.org/10.2307/3268579.

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Kaye, Alan S., and Arthur Walker-Jones. "Hebrew for Biblical Interpretation." Journal of the American Oriental Society 124, no. 2 (April 2004): 412. http://dx.doi.org/10.2307/4132268.

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Dissertations / Theses on the topic "Biblical interpretation"

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Liu, Peter Lap-Ming. "Devotional application in Puritan biblical interpretation." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Cama-Calderon, Ahida Emperatriz. "Pragmatic linguistic methodology for biblical interpretation." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Village, Andrew. "Biblical interpretation among Church of England lay people." Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/63960063-1dc5-475f-ba8b-e1c67a0c237f.

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Biblical interpretation among Church of England laity was assessed by questionnaire. Eleven churches took part in the final survey: 1800 questionnaires were distributed and 404 returned. Subjects read the healing story in Mark 9: 14-29 and then responded to questions on the passage, their attitudes to the bible and healing prayer. Liken scales assessed attitudes to the bible, morality, religious exclusivity and supernatural healing. Personality was assessed according to the Myers-Briggs typology using the Keirsey Temperament Sorter. Subjects from Evangelical churches had more conservative attitudes than those in Anglo-catholic or Broad churches. Attitudes were related to education level and the perceiving personality function, and were clustered according to level of conservatism and charismatic belief. Literal interpretation of the passage declined with age. Literal interpretation of biblical events declined with education level, but not among Evangelicals. Respondents preferred interpretations that matched their preferred perceiving or judging personality functions. Those who preferred intuition and feeling were also most likely to identify with characters in the story. Perception of horizon separation was related to familiarity with the passage, and preference for interpretative horizon was related to attitudes, judging personality function and education level. There was little evidence of strong community effects on interpretation. Dependence on others for interpretation was greater among women, negatively correlated with education level and positively correlated with age and personality preferences for sensing and feeling. Findings are discussed in relation to the roles of the individual, the Holy Spirit and the community in shaping interpretation, and to problems of evaluating interpretations in the church. Factors external to the text are important in generating meaning, but are sometimes less valuable in deciding between interpretations. Church and academy are fundamentally different worlds of discourse that overlap: the difference needs to be recognized, accepted and respected.
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Howell, Kenneth James. "Copernicanism and biblical interpretation in early modern Protestant Europe." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309018.

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Fulford, B. M. "Biblical interpretation in Gregory of Nazianzus and Hans Frei." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599255.

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This dissertation makes the case that with resources from Gregory of Nazianzus’ theology of Scripture and biblical exegesis, the promise of Hans Frei’s approach to the Christian reading of the Bible as Scripture may be furthered, especially in regard to the spiritual function of Scripture, and its appropriation and application to the reader, and the theology that underwrites such an account. It does so by bringing Nazianzen and Frei into dialogue. Chapter 1 sets forth the coherence of Nazianzen’s theology of Scripture, showing his account of its sanctifying function as a vessel of divine accommodation, instruction and pedagogy. It also analyses the hermeneutical comments scattered in his writings and draws from there the account of the historical shape of salvation as related in Scripture, and the ineluctability of the surface of Scripture as the starting point for exegesis, and shows how characterisations of Gregory advocating allegory are mistaken. Chapter 2 shows the coherence and robustness of Hans Frei’s response to the challenge of history, how it leads to questions of spiritual appropriation, and its relative thinness in comparison with Gregory’s account. Chapter 3 demonstrates the promise of Frei’s account of the spiritual function of Scripture, its appropriation and application, but also argues that it remains over-general, and fails to reconcile the transcendence of Christ in his divinity with his intimacy with the believing reader; problems to which Gregory’s theology seems to suggest answers. Chapter 4 sketches such answers by examining Gregory’s uses of Scripture in light of his theology of Scripture and hermeneutics, Gregory’s reading of Christ as the New Adam, his account of salvation as participation in Christ and of the appropriation of the meaning of Christ’s story as partaking in the pattern of his narrated identity through baptism and ascesis, and three practices of such appropriation.
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Parris, David. "Reception theory : philosophical hermeneutics, literary theory, and biblical interpretation." Thesis, University of Nottingham, 1999. http://eprints.nottingham.ac.uk/12110/.

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The goal of this thesis is to explore the possibility of applying Hans Robert Jauss' hermeneutic of reception theory to biblical interpretation. The traditional methods employed in biblical interpretation involve a two-way dialogue between the text and the reader. Reception theory expands this into a three-way dialogue, with the third partner being the history of the text's interpretation and application. This third partner has been ignored by biblical interpreters but recently the need to include this has gained some attention. In the first part of the thesis, the work of Hans-Georg Gadamer will be examined in order to provide the philosophical hermeneutical framework for reception theory and its significance for biblical studies. In the second part, this framework will be fleshed out by Hans Robert Jauss' conception of reception theory. Jauss not only builds upon Gadamer's work but his literary hermeneutic provides a model which is applicable to the biblical text and its tradition of interpretation. In the final part, the parable of the Wedding Feast in Matthew 22:1-14 and its Wirkungsgeschichte will be considered as a case study.
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Schumacher, Walter K. "Adverbial participles and contours the interpretation of [katertismena] in Romans 9:22 /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Dines, Jennifer Mary. "The Septuagint of Amos : a study of interpretation." Thesis, Heythrop College (University of London), 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283911.

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Elliott, Mark 1948. "Archaeology, Bible and interpretation: 1900-1930." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288877.

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This is a study of the interpretation of archaeological data by Anglo-American Bible scholars, though the emphasis is primarily American, in scholarly and popular publications from 1900-1930. The major archaeological research interest for many Anglo-American biblical scholars was its direct reflection on the biblical record. Many were devout and reared on a literal reading of Scripture. Traditional scholars insisted that the function of archaeology was to provide evidence to validate the Bible and to disprove higher criticism. They were clearly motivated by theological concerns and created an archaeology of faith that authenticated the word of the Lord and protected Christian doctrines. Liberal or mainstream scholars rejected conservative methods that simply collated archaeological data to attack the documentary hypothesis and its supporters. Several eminent Bible scholars developed important studies on the interpretation of archaeological results from Palestine. They participated eagerly in analyzing archaeological material and refused to concede the field of biblical archaeology to theologically-motivated conservative scholars and theologians. They were determined to conduct important investigations of the archaeological evidence free from theological bias. Palestinian excavations lacked the spectacular architectural and inscriptural remains unearthed in Egypt and Mesopotamia. The popular press did occasionally report on the progress of several excavations from Palestine, but, for the most part, Palestinian excavations concentrated on tells and pottery and the results were disappointing. However, by the 1920s the New York Times was a major source of information concerning archaeological news and frequently carried stories that indicated that archaeology was confirming the biblical record and many of the Bible's revered figures. The Times played a vital role in popularizing biblical archaeology and contributed many illustrations of amazing archaeological discoveries that "proved" the historicity of the biblical text. W. F. Albright's scholarly conclusions in the 1920s were moderate. Albright's scholarship was not motivated by theological concerns as many have assumed. Though his religious convictions were assuredly conservative, his scholarship had little in common with the tendentious archaeological assumptions created by conservative Bible scholars and theologians. Albright's interpretations were based on the archaeological data and not on theological dogma.
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Hurley, Robert J. (Robert Joseph). "Biblical interpretation in the Viens vers le Père catechetical series." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41618.

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The thesis offers an examination of the use of the Bible in Viens vers le Pere, a Catholic catechetical series published between 1964 and 1969 for use in the primary schools of Quebec. It enjoyed great popularity from the 1960s to the 1980s and was translated into several languages and used in some fourteen countries. The series places particular emphasis on the use of the Bible in catechesis. The thesis investigates the method of biblical interpretation underpinning these catechetical resources and constitutes the first indepth study of the series. Developments in educational psychology and Catholic theology from the first half of the $20 sp{ rm th}$ century influence the use and interpretation of the Bible in this series. The thesis concludes that the Bible and typical experiences of young children are exploited as a means for presenting and understanding doctrine.
From a hermeneutical perspective, the thesis offers an exercise in metacriticism. The thesis suggests an alternative to the exploitation of the Bible and the experiences of the audience as a means to clarify doctrine. It concludes that catechesis should engender a dialogue between the scriptural world and the child's world in hopes of an encounter which would elucidate both.
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Books on the topic "Biblical interpretation"

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Morgan, Robert. Biblical interpretation. Oxford: Oxford University Press, 1988.

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1948-, Barton John, ed. Biblical interpretation. Oxford: Oxford University Press, 1989.

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Trigg, Joseph W. Biblical interpretation. Wilmington, Delaware: Michael Glazier, 1988.

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Trigg, Joseph Wilson. Biblical interpretation. Wilmington, Del: Michael Glazier, 1988.

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1947-, Turner Max, ed. Linguistics & biblical interpretation. London: SPCK, 1989.

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Kugel, James L. Early biblical interpretation. Philadelphia: Westminster Press, 1986.

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Cotterell, Peter. Linguistics & biblical interpretation. London: SPCK, 1989.

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1947-, Turner Max, ed. Linguistics & biblical interpretation. Downers Grove, Ill: InterVarsity Press, 1989.

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1961-, Bartholomew Craig G., Greene Colin, and Möller Karl, eds. Renewing biblical interpretation. Carlisle [England]: Paternoster Press, 2000.

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Reventlow, Henning. History of biblical interpretation. Atlanta: Society of Biblical Literature, 2009.

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Book chapters on the topic "Biblical interpretation"

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Skarsaune, Oskar. "Biblical Interpretation." In The Early Christian World, 647–70. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-33.

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Telford, William R. "Modern biblical interpretation." In The Biblical World, 944–68. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-59.

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Barton, John. "Biblical interpretation today." In The Bible, 157–80. 2 [edition]. | New York : Routledge, 2019. | Series: The basics: Routledge, 2019. http://dx.doi.org/10.4324/9780429025792-7.

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Salvesen, Alison. "Jewish Bible interpretation." In The Biblical World, 906–17. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-56.

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Edwards, Mark. "Early Christian biblical interpretation." In The Biblical World, 933–43. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-58.

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Morgan, Robert, and John Barton. "Interpretation and Biblical Interpretation." In Biblical Interpretation, 1–43. Oxford University Press, 1988. http://dx.doi.org/10.1093/acprof:oso/9780192132567.003.0001.

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Williams, Thomas. "Biblical interpretation." In The Cambridge Companion to Augustine, 59–70. Cambridge University Press, 2001. http://dx.doi.org/10.1017/ccol0521650186.006.

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"Biblical Interpretation." In Rabbinic Drinking, 36–65. University of California Press, 2020. http://dx.doi.org/10.2307/j.ctvr00xc7.6.

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"BIBLICAL INTERPRETATION." In Invitation to Syriac Christianity, 201–28. University of California Press, 2022. http://dx.doi.org/10.2307/j.ctv2tjdh9x.14.

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"Biblical interpretation." In The Early Christian World, 686–716. Routledge, 2002. http://dx.doi.org/10.4324/9780203470626-38.

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Conference papers on the topic "Biblical interpretation"

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Rubtsova, Svetlana Y. "BIBLICAL PRECEDENT UNITS AS INTERTEXTUAL ELEMENTS IN CONTEMPORARY MEDIA DISCOURSE." In 50th International Philological Conference in Memory of Professor Ludmila Verbitskaya (1936–2019). St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063183.16.

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Modern media discourse is featured by a certain freedom of choice of linguistic means to express the author’s intention or to draw attention to the event covered. Globalisation of the information space initiates dynamic processes of image perception and reinterpretation of universal concepts under the conditions of intercultural communication. The article deals with the analysis of biblical precedent units as intertextual inclusions for linguistic expressiveness with a profound pragmatic component in the language of modern media and the Internet. The research is devoted to investigation ofbiblicism functioning specifics in media discourse which is considered a driving force of modern language. Correlations of global bible concepts in different linguistic communities are also considered. For contextual interpretation of biblical precedent units in modern media discourse the following methods were implemented: descriptive-comparative method, the method of continuous sampling, the method of contextual analysis, the method of interpretation. It was found that the rich internal form of the biblical concept increases the pragmatic potential of intertextual context, performing the following functions: expressiveness, philosophical reconsideration, symbolism, provocation, initiation of semantic association, and text quintessence. On the example of illustrative material, taken from a corpus of media — Russian, British, American periodicals and the information space of the Internet, it is shown that the main biblical meanings and concepts are universal in terms of associative chains, formed in the consciousness of the recipient. On this basis, the conclusion is made that some correlations exist between different forms of presentation of religious doctrine and their modern interpretation, which found expression in a certain connection of some concepts and evaluations. Refs 15.
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Verner, Inna. "The legacy of Maximus the Greek in the biblical revision of Euthymius Chudovsky (1680s)." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.04.

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The paper explores the use by Euthymius Chudovsky of Maximus the Greek’s achievements in the linguistic revision of biblical texts. Correction and translation of the New Testament by Euthymius in the 1680s demonstrates not only the appeal to the texts translated by Maximus as language patterns, but also the development of his philological criticism of the text of Holy Scripture and its interpretation.
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Fiorentino, Francesco. "The dark side of the Scientific Revolution. The Biblical interpretation in Galileo Galilei and Isaac Newton." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.15.

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Kučerková, Magda. "The heart as an image of deification in mystical writing." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-11.

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The paper explores two phenomena powerful in life and interpretive terms: the heart and deification. One is understood as deeply human, the other as metaphysically appealing. It is a connection present in the history of Christian thinking for a long time, since the heart is perceived as an inner space where God meets man, in the most intimate form, which can only acquire the character of unification. Deification, as the experience of Christian mystics and mystics shows, basically means the deepest unification with God and activation of the change in God’s love. The issue examined in the paper is presented in the form of a brief guide to the theological concept of deification, and also the convergence of the historical and biblical views of the heart. The core of thinking about the topic is the interpretation of the heart as an inner image the (heart as the center, exchange of hearts) and the interpretation of the phenomenality of deification in the context of written mystical experience.
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Jura, Demsy. "Biblical Interpretation of The Lex Talionis In the Old Testament and The Role of Christian Education in Educating Church Members." In Proceedings from the 1st International Conference on Law and Human Rights, ICLHR 2021, 14-15 April 2021, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-4-2021.2312527.

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Kavouras, Pavlos. "Trickster and Cain: An Allegory of Musical and Linguistic Anthropology." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-1.

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In this talk, I will juxtapose the mythological figure of trickster with the biblical figure of Cain. In doing so, my purpose is to shed light on the dynamics of human thinking. Trickster is a potent symbol of humanity. It is found in the oral literatures of tribal peoples worldwide, in the context of which his mode of thinking and acting is amply demonstrated. Trickster became widely known to the Western world as a unique expression of humanity, mainly through the works of the anthropologist Paul Radin and the psychologist Carl Jung. Trickstering is a unique human quality which concerns a one-way logic of being in the world. Trickster’s flow of consciousness moves from a center or point of departure outwards, having no destination, and is defined by the lack of any subject / object differentiation. Trickster stands ideally for abductive logic, to use the philosopher Charles Saunders Peirce’s terminology, as opposed to the other two Peircean kinds of logic, inductive and deductive, which I take to represent together the logic of Cain. In the case of Cain, human thinking is characterized by the subject / object divide, which introduces an epistemological and, eventually, a reflexive dualism, with serious, moral, and ethical implications. Cain’s logic flows from the particular to the whole and vice versa, inductively or deductively, as it is defined and determined by the mental law of ‘Two’ in the thinker’s or actor’s reflexive relationship with the world – his or her physical, social, and spiritual cosmos. After setting the stage for a critical encountering between the primitive trickster and the biblical Cain, I will interpret their exchanges and incompatible expressions regarding their non-reflexive and reflexive ways of being in the world, respectively. Finally, I will turn to music and allegory, attempting to blend these two fundamental components of humanity with the archetypal characters of trickster and Cain. It is in the context of such a dialogue that trickster’s encounter with Cain acquires its musical and allegorical momentum, and sheds light through its abductive othering to the question of interpretation and human consciousness.
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Vasiljević Ilić, Slavica. "KRALj MILUTIN U SINAKSARSKOM ŽITIJU DANILA TREĆEG." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.257vi.

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The paper points to differences in the depiction of the character of the Holy King Milutin within the genre of hagiography, especially in the works by Danilo II of Pec, who succeeded Danilo I, and Danilo III of Banja, and in the selection of stylistic devices serving the purpose of his characterisation. To this end, the author focuses on The Short Hagiography of King Milutin by Danilo III and its literary significance. In the process of characterisation of King Milutin, Danilo III is primarily interested in his charity work, in order for the 'unifying' element of his enterprise to be highlighted. With regard to this, the author points to sources of some Biblical quoatations used throughout the text and their being embedded in the idea of the work as a whole and shows that the abundance of figures of speech represents the foundation of hyperbolisation of the celebrated. This abundance of literary devices, especially the figure of diction and that of trope, along with the clearly expressed idea of an all-expanding and all-permeating love towards Orthodox Christians, which King Milutin shows by giving charity, both classifies Danilo III as one of the greatest literary figures of Medieval Serbian Literature and reveals his education. In his literary interpretation, much as in his clerical service, Danilo III created a halo for King Milutin.
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8

Zenuch, Peter. "ON THE LITURGICAL LANGUAGE AND CULTURAL IDENTITY OF THE BYZANTINE-SLAVIC CHURCH IN THE HANDWRITTEN EDUCATIONAL MANUALS, IN THE 18TH CENTURY, UNDER THE CARPATHIAN MOUNTAINS." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.18.

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The Educational manuals, which were fully applied in the 18th and 19th centuries, were a substantial part of the educational and cultural formation of a man. They provided simplified answers to various religious questions, questions concerning biblical and ecclesiastical history, or even Christian morality. They also taught about the origin of church holidays, ceremonies and the origin of liturgical languages used in individual local churches. These interpretations have been contained in various educational or interpretative manuals and manuscript collections. The structure of these handbooks was an excellent tool for the successful education of local churches. The paper focuses on the characterization of selected scientific manuscripts from the 18th century, which provide a contemporary picture of knowledge related to the linguistic and liturgical tradition under the Carpathian Mountains, associated with the Cyril and Methodius heritage. Manuals with these educational dimensions were used in educational training and upbringings in the environment of the Mukachevo Greek Catholic Church, in the 18th century.
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9

Rozhdestvenskaya, Milena. "On the functionality of apocryphal stories in medieval Russian bookishness." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.27.

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The functions of the biblical Slavic-Russian apocrypha in manuscript collections depend on their perception by the ancient Russian scribes and the literary context of the manuscript. Cognitive, interpretative, magical, historical functions are associated with different genre forms, both book and folk. Particularly considered is the «apocryphal riddle» of two brothers from the manuscript of the XVIth century Stockholm Royal Library and manuscripts of the XVIIIth century collections of the Library of the Russian Academy of Sciences (St. Petersburg).
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