Journal articles on the topic 'History of modern exegesis'
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1
Ramli, Ahmad Faizuddin, Jaffary Awang, and Zaizul Ab Rahman. "Buddhism according to Modern Muslim Exegetes." International Journal of Islam in Asia 1, no. 1 (December 17, 2020): 49–66. http://dx.doi.org/10.1163/25899996-01010004.
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Abstract This paper offers preliminary notes on Buddhism in modern Muslim exegesis with an emphasis on Tafsir al-Qasimi by Muhammad Jamal al-Din al-Qasimi (1866–1914) and al-Mizan fi Tafsir al-Qurʾan by Muhammad Husayn Tabatabaʾi (1892–1981). The research adopts a qualitative design using content analysis to collect the data. In this paper two main questions regarding both exegetes will be explored. The first question concerns the sources of both scholars for their information about Buddhism by including the discussion in their exegesis. The second question concerns the methodology they used to discuss Buddhism in the Qurʾan since this has not been done by any classical exegetes nor among the most modern exegetes. Studies have found that the approach of the two exegetes is different from both the classical and modern exegetes because their work also contains resources from the fields of comparative religion and the history of religion to make their work relevant in the current context and reliable to be referred to by any parties. The author concludes that both al-Qasimi and Tabatabaʾi used analysis (taḥlil) in discussing verses related to the position of the Buddha.
2
Bauer, Karen. "“Traditional” exegeses of 4:34." Comparative Islamic Studies 2, no. 2 (April 6, 2008): 129–42. http://dx.doi.org/10.1558/cisv2i2.129.
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The beginning of Qur’an 4:34 (Men are qaww?m?n over women, with what God has preferred some over others, and with what they spend of their wealth) is often taken to legislate men’s authority over women. But many questions remain about the history of interpretations of this verse. In what ways have interpretations developed through time? Do pre-modern interpretations of this verse resemble modern interpretations, and what do such resemblances say about the attitudes of the exegetes? And what are the methods that pre-modern and modern exegetes use to arrive at their interpretations?
One way of empirically examining the variety in the pre-modern heritage, the methods of the exegetes, and the use of the pre-modern heritage in modern discourse is through the genre of Qur’?n commentaries (tafs?r al-Qur’?n). This verse has always been a source of controversy: pre-modern exegeses of it are varied. In the first part of this paper, I explore some of the variations in the content and methods of pre-modern interpretation, focusing on the ways in which content and method developed through time. I argue that some of the variations in content between the earliest and later pre-modern exegeses may be due to development in the exegetes’ methods of writing exegesis.
3
Van der Heide, Albert. "Midrash and exegesis – distant neighbours?" Nordisk Judaistik/Scandinavian Jewish Studies 20, no. 1-2 (September 1, 1999): 7–18. http://dx.doi.org/10.30752/nj.69555.
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The term Midrash should be reserved for the specific quotation literature of the rabbinic sources of classical Judaism. Decisive is its literary form: the combination of rabbinic statement and biblical quotation. All other rabbinic and non-rabbinic texts should better not be called Midrash. Great caution is needed in the use of the term exegesis in relation to Midrash. For the modern mind exegesis is something connected with critical philology and history. In principle Midrash is something completely different and could more aptly be called ‘a kind of theology’ than the usual designation as ‘a kind of exegesis’. In fact, the association of Midrash with exegesis implies a great injustice towards Midrash. Despite all appearances, Midrash is not exegesis, nor a ‘kind of exegesis’, although it does contain elements of biblical exegesis. Although Midrash has certainly played a role in the origin and history of modern biblical exegesis, this particular role is a matter of the past. The relation between Midrash and modern exegesis now has become merely platonic, a source of inspiration and, possibly, admiration as an example of textual sensitivity&&as a vehicle of rabbinic theology&&and – eventually – as a model for a new post-modern system of hermeneutics.
4
Maurais, Jean. "Ézéchiel 18 et les défis que comporte l’analyse de l’exégèse intra-biblique." Vetus Testamentum 65, no. 3 (August 3, 2015): 424–36. http://dx.doi.org/10.1163/15685330-12301201.
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The relationship between Ezekiel 18:1-4 and Exodus 20:5-6 is sometimes interpreted in a way that highlights three difficulties encountered by modern exegetes when assessing the motivations underlying inner-biblical exegesis. From these three difficulties emerges another explanation of Ezekiel’s intention which illustrates some principles that could help refine the analysis of inner-biblical exegesis.
5
Zaenuri, Ahmad. "CLASSICAL AND MODERN EXEGESIS STYLES: THE EVOLUTION OF THE DEVELOPMENT EXEGESIS STYLES FROM CLASSICAL AND MODERN PERIODS." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 8, no. 1 (June 26, 2023): 20–38. http://dx.doi.org/10.32505/at-tibyan.v8i1.6007.
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This article aims to probe the discourse surrounding the debate between classical and modern interpretations of the Quran and the factors contributing to these interpretation styles' formation and evolution. The first interpretation is considered textualist and does not use much of an outside scientific approach inherited from Islam. In contrast, the modern interpretation is enunciated to depart from the traditional Islamic scholarly traditions and employ social science approaches. The research was conducted through a library research approach, analyzing classical tafsir manuscripts and modern academic research. The study extrapolated that the evolution of interpretation is shaped by the tendencies and interests of interpreters, impacted by their worldview and cultural history. As a result, the emerging interpretation styles enclose classical-literalist, theological, and modern-rationalist.
6
Pitkin, Barbara. "Calvin's Mosaic Harmony: Biblical Exegesis and Early Modern Legal History." Sixteenth Century Journal 41, no. 2 (June 1, 2010): 441–66. http://dx.doi.org/10.1086/scj27867794.
7
OKURE, SHCJ, TERESA. "‘I will open my mouth in parables’ (Matt 13.35): A Case for a Gospel-Based Biblical Hermeneutics." New Testament Studies 46, no. 3 (July 2000): 445–63. http://dx.doi.org/10.1017/s0028688500000254.
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The study participates in the ongoing discussion of the relationship between hermeneutics and exegesis. A review of the main aspects of the discussion, the meanings of both terms, and key influences in modern biblical criticism reveals that hermeneutics is an operating fundamental in both ‘exegesis’ and ‘hermeneutics’. The study consequently proposes ‘exegetical hermeneutics’ as an integrative methodology which would place exegesis at the service of hermeneutics. Jesus’ use of parables models the salient aspects of the proposed ‘exegetical hermeneutics’. A concluding section highlights the implications of the proposed approach for NT scholarship.
8
Ritchie, Ian D. "The Nose Knows: Bodily Knowing in Isaiah 11.3." Journal for the Study of the Old Testament 25, no. 87 (March 2000): 59–73. http://dx.doi.org/10.1177/030908920002508704.
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While some recent studies have enlarged our knowledge of the olfactory world of ancient Israel, exploration of the relative value of olfaction as a means of knowing has been largely neglected. Isaiah 11.3 is a passage modern exegetes have reconstructed or expurgated because its literal sense has the Messiah discerning good from evil by smell: an impossibility to the Enlightenment model of reality. But recent anthropology informs us of extraordinary olfactory discernment in African religion and the Islamic world. A brief history of exegesis confirms that Jewish commentators accepted an olfactory Messiah, but interpretation since the mid-nineteenth century, and even more prominently in the twentieth, has sought to reconstruct a hypothetical ‘original’ text, evidencing a modern ocularcentric bias.
9
Fudge, Bruce. "Qur'ānic Exegesis in Medieval Islam and Modern Orientalism." Die Welt des Islams 46, no. 2 (2006): 115–47. http://dx.doi.org/10.1163/157006006777896858.
10
Nasir, Najihah, Haziyah Hussin, Mohd Nazri Ahmad, and Mu’ammar Zayn Qadafy. "Kajian tafsir tematik di Malaysia: Sorotan literatur tahun 2019 sehingga 2023." al-Irsyad: Journal of Islamic and Contemporary Issues 8, no. 2 (December 29, 2023): 1132–45. http://dx.doi.org/10.53840/alirsyad.v8i2.396.
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Thematic exegesis is an interpretive approach to interpreting the Quran thematically by collecting relevant Quranic verses related to the studied theme. This interpretive approach has gained recognition among Quranic scholars due to its methodological dimensions and unique advantages in delving into the contents of the Quran. Moreover, thematic exegesis represents a contemporary interpretative method that can elevate the Quran as a reference for today's modern society. However, extensive research is lacking in compiling and providing a literature review regarding thematic exegesis studies. This article aims to highlight and present a literature review of past studies related to thematic exegesis in Malaysia. The article's sources were obtained from the WoS, Scopus, and Google Scholar databases covering 2019 to 2023. The gathered data was filtered based on publication year, material type (articles), and specific studies within Malaysia. The study's findings highlighted four themes of thematic exegesis research in Malaysia: the definition of thematic exegesis, its history and development, types and methods, and the implementation of these methods in Quranic studies.
11
Calderini, Simonetta. "Tafsīr of ՙālamīn in rabb al-ՙālamīn, Qur՚ān 1:2." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 52–58. http://dx.doi.org/10.1017/s0041977x0002810x.
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This preliminary study is intended to analyse the Muslim exegesis of the term ՙālamīn in the Qur՚ānic expression rabb al-ՙālamīn (‘Lord of the Worlds’), with reference to Sūrat al-Fātiḥa, verse 2: ‘Praise be to Allāh, Lord of the ‘ālamīn’. The relevance of the tafsīr of ՙālamīn is multifaceted: it indicates the awareness among medieval, as well as modern, exegetes of the need to explain a term which was felt, at least grammatically, to be anomalous; it provides the opportunity to discuss the interpretations of a formula often repeated in Muslim prayer but rarely examined in theological context; finally, it leads through these interpretations—as is often the case with the tafsīr genre—into wider elaborations arising from the text (or imposed on it?).
12
Gilliot, Claude, and Jane Dammen McAuliffe. "Qur'anic Christians. An Analysis of Classical and Modern Exegesis." Studia Islamica, no. 80 (1994): 185. http://dx.doi.org/10.2307/1595865.
13
Pink, Johanna. "Tradition and Ideology in Contemporary Sunnite Qur'ānic Exegesis: Qur'ānic Commentaries from the Arab World, Turkey and Indonesia and their Interpretation of Q 5:51." Die Welt des Islams 50, no. 1 (2010): 3–59. http://dx.doi.org/10.1163/157006010x489801.
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AbstractThis paper analyses the genre of contemporary tafsīr, focussing on the attitude of modern Sunnite exegetes towards Jews and Christians, on the role of different strands of tradition and of ideological bias for their interpretion of the Qur'ān, and on the similarities and differences between Qur'ānic commentaries from different regions of the Muslim word. It is based on the study of seventeen Qur'ānic commentaries from the Arab World, Indonesia and Turkey that have been published since 1967. The analysis of the authors' background reveals that in recent times, Qur'ānic commentaries tend to be written by professional male 'ulamā' from a provincial background, usually holding a faculty position in Islamic theology. As most exegetes' aim is to stress the timeless relevance of the Qur'ān, few of the commentaries make direct reference to contemporary events. Still, many of them are, in a very modern way, more concerned with providing religious guidance than with explaining the Qur'ān's meaning. However, the “traditional” explanatory approach is still alive, predominantly in commentators who are affiliated with Egypt's Azhar University. Besides the tradition of premodern Sunnite tafsīr, which all commentaries build on to a certain extent, Salafī exegesis is clearly influential in the way in which several commentaries strive at disassociating themselves from Christians and Jews and at building up a dichotomy between “us” and “them” in their exegesis of Q 5:51, which contains an interdiction against taking Christians and Jews as awliyā' (a term that is variably understood as meaning friends, allies, intimates, confidants, helpers, or leaders). It is striking that Arab commentators, for the most part, show a much more hostile attitude towards Christians and Jews than their Indonesian and Turkish counterparts.
14
Allen, Garrick V. "Paratexts and the Reception History of the Apocalypse." Journal of Theological Studies 70, no. 2 (July 13, 2019): 600–632. http://dx.doi.org/10.1093/jts/flz092.
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Abstract Biblical scholarship usually engages with reconstructed texts without taking into account the form and material culture of the manuscripts that transmit the texts used in reconstruction. This article examines the influence of paratexts on biblical studies and reception history, using the book of Revelation as a test case, in an effort to rediscover the significance of transmission for comprehending the ways in which past reading communities engaged their scriptural traditions. The liminal features of manuscripts that are often ignored in modern editions are an integral part of the artefact that influence and shape a text’s reading. This study argues that paratexts represent an underdeveloped resource for reception history, insofar as the relationship between text and paratext is rarely taken into consideration by modern interpreters. Material culture, textual transmission, reception history, and exegesis are integrally linked processes.
15
Robinson, James Theodore. "Secrets of Qohelet: Toward an Exegetical History of a Biblical Text during the Middle Ages." Journal of Jewish Thought and Philosophy 30, no. 1 (March 31, 2022): 90–113. http://dx.doi.org/10.1163/1477285x-12341328.
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Abstract During the middle ages and early modern period, dozens of Jewish commentaries were written on Qohelet, in Arabic and Hebrew, and representing a very full range of methods and approaches, from Karaite to Rabbanite, grammatical to pietistic, Neoplatonic, Aristotelian, and anti-Aristotelian, even kabbalistic. The purpose of this article – dedicated to the memory of Kalman Bland – is to present some experiments related to the telling of the history of medieval Jewish exegesis of Qohelet in hermeneutical context.
16
Ruys, Juanita Feros. "An Alternative History of Medieval Empathy: The Scholastics and compassio." Emotions: History, Culture, Society 2, no. 2 (November 15, 2018): 192–213. http://dx.doi.org/10.1163/2208522x-02010019.
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AbstractThis essay contributes to the alternative history of empathy by complicating the current state of scholarship placing the birthplace of modern Western empathy in the European Middle Ages. In counterpoint, the essay argues that there endured throughout the Middle Ages a suspicion of empathy as a feeling state and a prompt to right action. This position was inherited from the ancient Stoics and was particularly expressed by the medieval philosopher-theologians known as the Scholastics. In making this case, the essay focuses on the Medieval Latin term compassio and takes as its material the writings of Bonaventure, scholastic exegesis of the Christian foundation myths of the fall of humans and the evil angels, and scholastic analyses of almsgiving.
17
Reshchikova, Elizaveta. "Criticizing “tradition” in the context of Eugen Drewermann’s “Psyhoanalytic exegesis”." St. Tikhons' University Review 108 (August 31, 2023): 75–88. http://dx.doi.org/10.15382/sturi2023108.75-88.
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The paper examines the functions of “tradition” in the Catholic critical discourse basing on the works of one of the most provocative catholic authors of the second half of the 20th century. The meaning of “tradition” in Catholic theology seems to be rather vague; however, in the works of the 20th century theologians it is possible to trace two most general aspects of the concept: tradition as transcendent truth, given by God, and tradition as order, custom or teaching, created by people, historical in its character. The transcendent core of tradition has a strong positive connotation, while its historical aspect can be subject to critique. The two aspects are used both by the adherents of a conservative policy, and by the supporters of church reform, which testifies to a certain flexibility of the term. Eugen Drewermann, one of the most notable modern critics of the Catholic Church, uses the notion in a negative sense, which magnifies the critical potential of his argument. This critical effect does not result singularly from the definition of “tradition” Drewermann gives in his texts. In order to explicate the specific way the author uses the term and to reconstruct its critical potential, the article analyzes the notion of “tradition” functionally: basing on the author's three-volume thesis, Structures of Evil, where he combined biblical exegesis with current psychoanalytic knowledge, and Depth Psychology and Exegesis, the book where Drewermann continues to develop his innovative exegetical method. This approach makes it possible to trace how the notion acquires negative connotations: by excluding the transcendent aspect from the field of its denotations, by discussing religion in terms of psychoanalysis, as well as by linking tradition to such negatively connoted terms as “fear”, “neuroticism”, “external” and contrasting it to the “objective”, “internal”, “natural” and “true”. Eugen Drewermann’s critical interpretation of tradition based on the psychological understanding of religion in fact deprives Christianity of its transcendent origin and delegitimizes the modern institutional form of Catholicism: which allows the author to radicalize the question of the extent to which the Church is liable to change.
18
Stanglin, Keith D. "The Rise and Fall of Biblical Perspicuity: Remonstrants and the Transition toward Modern Exegesis." Church History 83, no. 1 (March 2014): 38–59. http://dx.doi.org/10.1017/s0009640713001674.
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The purpose of this article is to examine the biblical exegesis of two seventeenth-century Dutch Remonstrant theologians, Simon Episcopius (1583–1643) and Étienne de Courcelles (1586–1659). Their hermeneutic was characterized by an emphasis on the perspicuity, or clarity, of scripture through the use of reason, combined with the marginalization of spiritual meanings in favor of the literal-grammatical sense alone. In both of these emphases, they went beyond their theological forebear, Jacob Arminius (1559–1609), and adumbrated the methods of later Enlightenment thinkers. The stress on perspicuity and authorial intention led to increasing fascination with text criticism, linguistic analysis, and historical contextualization, highly rarefied disciplines that became prerequisites for correct, scholarly biblical interpretation. This development also pushed the question of biblical fallibility closer to the center of the doctrine of scripture. As a consequence of the philological, scientific study of the Bible, biblical interpretation was relegated to the field of scholarship and doctrinal formulation to the church. The original ideal of biblical perspicuity resulted in biblical obscurity.
19
Shackle, Christopher. "Repackaging the ineffable: changing styles of Sikh scriptural commentary." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 255–77. http://dx.doi.org/10.1017/s0041977x08000530.
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AbstractThe special importance of the Ādi Granth as the defining scripture of the Sikhs has encouraged the production of commentaries whose language and approach reflect changing understandings of the Gurus' teachings over the last four centuries. The oral style of the earlier commentaries which typically demonstrate a catholic inclusiveness towards the wider Indic tradition came largely to be replaced in the twentieth century by the more exclusive approach of Sikh reformist commentators, in part aroused by the dismissive attitudes of the first English translation by Trumpp. Continuing to shape most modern understandings of the scripture, these highly organized commentaries composed in the new idiom of Modern Standard Panjabi are only now beginning to be challenged by new styles of exegesis being pioneered in the Sikh diaspora.
20
Bigun, Olga. "Християнські архетипи у творчості Тараса Шевченка." Przegląd Wschodnioeuropejski 14, no. 1 (June 26, 2023): 191–201. http://dx.doi.org/10.31648/pw.9031.
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The assimilation of Byzantine culture in the Slavic lands was accompanied by the exegesis of the New Testament and the formation of the phenomenal value of symbolic images, which were part of the literary and artistic consciousness of that time. The force field of Christian archetypes has preserved a long tradition in the Ukrainian literature. Christian archetypes of the Resurrection and the Crucifixion in Shevchenko’s painting and literary work are studied with modern approaches to comparative literature and theological exegesis, taking into account artistic Christology, philosophical and aesthetic approach to art, and key ideas of archetypal interpretation. It is found out that, in Shevchenko’s poetry, the archetypes of the Resurrection and the Crucifixion are manifested in a number of modifications, where resurrection / crucifixion has a symbolic meaning in the sense of the resurrection / crucifixion of Ukraine, the resurrection / crucifixion of the people, the resurrection / crucifixion of a lyrical hero, etc. In painting, Christian archetypes are directly related to the transmission of the New Testament history.
21
Izadi, Janan. "Women’s Nature in the Qur’an: Hermeneutical Considerations on Traditional and Modern Exegeses." Open Theology 6, no. 1 (July 8, 2020): 342–59. http://dx.doi.org/10.1515/opth-2020-0015.
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AbstractSome verses of the holy Qur’an speak of a preference of man over woman such as 2:228, 4:34 and 43:18. One can ask whether man and woman have the same essence or whether man has certain characteristics that make him own a different and superior essence. How have exegetes understood these verses through history? Research on more than 100 classical and contemporary Shia and Sunni exegeses demonstrates that understanding of these verses was constant for centuries but was subject to evolution in the twentieth century. In this evolution, the inferiority of women in earlier exegeses was largely replaced by exegeses that provide respect and reverence for women. This change in understanding of the verses has been undoubtedly influenced by improvement in the cultural, social and economic situation of women in the twentieth century. A finding of this research is that some Qur’anic verses have the potentiality for different, and sometimes contradictory, understandings. On the other hand, the cultural and historical frameworks of the exegetes have played a crucial role in their understanding of the Qur’an. Therefore, understanding and interpreting the Qur’an is a dynamic process that should be reviewed according to the needs of the time.
22
Hamim, Khairul, and M. Masykur Abdillah. "Renaissance of Islam: A Content Analysis of Muhammad Rashīd Riḍā’s Exegesis." Journal of Islamic Thought and Civilization 13, no. 2 (December 6, 2023): 104–19. http://dx.doi.org/10.32350/jitc.132.07.
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The current study aimed to investigate the concepts of Islamic Revival in the light of Rashīd Riḍā’s interpretation. This study was guided by a single research question. The research question focused on the exegesis of the Islamic Renaissance according to the teachings of Rashīd Riḍā. The current study comprised a library research that employed text documents as its data sources. The primary sources of the data included two monumental works by Rashīd Riḍā namely Tafsīr al-Manārand Majallah al-Manār (al-ManārMagazine). In the meantime, pertinent journal articles and scientific books provided the secondary data for the current study. Content analysis was used as an analytical approach. The words, sentences, and paragraphs related to the theme of the current study were examined in depth. Moreover, the study also demonstrated that Rashīd Riḍā’s exegesis of the Islamic Renaissance has five dimensions. Firstly, the emphasis on the purity of Islam; secondly, the prohibition of blind imitation (taqlīd); thirdly, the emphasis on a rational approach to the interpretation of the Qur’ān; fourthly, the emphasis on ijtihād; and fifthly, the incorporation of modern knowledge. This study contributes to the dissemination of valuable insights in order to address the complex problems encountered by Muslim societies and the world as a whole in the modern age.
23
Bosworth, David. "REVISITING KARL BARTH'S EXEGESIS OF 1 KINGS 13." Biblical Interpretation 10, no. 4 (2002): 360–83. http://dx.doi.org/10.1163/15685150260340743.
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AbstractThe present article seeks to re-present Karl Barth's exegesis of 1 Kings 13 with additional support that Barth neglected to include. Changes in biblical scholarship over the past few decades have resulted in an environment in which Barth's interpretation may not be as readily rejected as it was in the past. Barth's exegesis of 1 Kings 13 was not accepted among biblical scholars for several reasons. He was thought to be an enemy of historical criticism whose exegetical work was not a serious contribution to biblical studies. Furthermore, he interpreted the chapter holistically at a time when scholars were preoccupied with analytical questions concerning sources and composition. Barth related the chapter to the whole history of the divided kingdom by suggesting that the man of God and the old prophet represent the kingdoms from which they come and that the relationship between the two prophetic figures mirrors the relationship between Israel and Judah as told in Kings. This analogy seemed unlikely to scholars convinced of the fragmentary nature of Kings. The present article begins with an overview of Barth's relationship to modern biblical scholarship followed by a summary presentation of his exegesis of 1 Kings 13. Next, the major objections to Barth's interpretation are critically assessed, and recent research on the chapter is evaluated. Finally, the analogy indicated by Barth is elaborated, so that his interpretation may seem more plausible and future research may benefit from his insights.
24
Anshori, Muhammad. "Makanan Haram dan Pengaruhnya dalam Kehidupan." ISLAMITSCH FAMILIERECHT JOURNAL 1, no. 01 (December 13, 2020): 66–90. http://dx.doi.org/10.32923/ifj.v1i01.1492.
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This paper explains the interpretation of Surah al-Mā’idah verses 3-5 regarding unlawful food and its effect on life. Humans being are living creatures who need to food and drink, so Allah commands them to fulfill their daily lives in a good way. Teh Qur’an has explained several criteria for halal (lawfull) dan haram (ulawfull) foods. As a source of Islamic teachings, the Qur’an must be interpreted appropriately, so that it can be applied in the real life. Al-Qur’an continues to be studied with various methods and approaches untill gives the rises and develop the various the literatures of exegesis. One of the Styles of interpretation that has developed in the history of Islamic thought is the legal interpretation, or what is known with tafsīr aḥkām (legal exegesis/interpretation). Surah al-Mā’idah verses 3-5 is one form of the application of the tafsīr aḥkām (legal exegesis), because it describes some foods that are forbidden. Among the things that are forbidden was carcasses, blood, pork, animal that died from being beaten, died from being strangled, fall from high places, are gored by other animals, and animal that are slaughted in names othe than Allah. Understanding the verses 3-5 of surat Al-Mā’idah has a correlation with modern scientific discoveries so that the Al-Qur’an can be understandood contextually.
25
Amin, Muhammad, Muhammad Reza Fadil, and Syafieh Syafieh. "Scientific Tradition and Development of The Qur'anic exegesis in Aceh." AL QUDS : Jurnal Studi Alquran dan Hadis 6, no. 2 (August 21, 2022): 553. http://dx.doi.org/10.29240/alquds.v6i2.4175.
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As the initial gateway for the entry of Islam to the archipelago, Aceh stores much historical information on the spread and development of Islamic teachings. One of the interesting things to study is the development of the field of the Qur'anic exegesis which has experienced rapid development throughout the history of the spread of Islamic teachings in Aceh. By doing a literature study and descriptive analysis method. The result is that the development of the Qur'anic exegesis in Aceh is divided into three periodizations. First, the classical period in which the teaching of the Qur'an did not stand alone but was inserted between the teaching of fiqh and Sufism and delivered ijmali (global) by preachers from Arabia and India. Second, the middle period in which educated Acehnese began to study in Mecca and Medina so that they were proficient in religious knowledge so that the Malay the Qur'anic exegesis of Tarjumān al-Mustafīd by Abdurrauf al-Sinkily was born. Third, the modern period where at this time the works of commentary in Aceh began to develop rapidly, including Al-Qur'ānul Majīd An-Nūr written by Muhammad Hasbi ash-Shiddieqy, Al-Qur'ānul Karīm and Free Translation of Rhymes by Tengku Mahyiddin Yusuf, Tafsir Gayo by Abdurrahman Daudy, and Tafsir Pasee by TH Thalhas, Hasan Basri, Zaki Fuad, A. Mufakhir Muhammad, and Mustafa Ibrahim.
26
Naser Almulla, Abdullah Sabah. "التفسير من التأسيس إلى المعاصرة Quranic Exegesis from Its Beginning to the Contemporary." Online Journal of Research in Islamic Studies 8, no. 1 (April 30, 2021): 39–64. http://dx.doi.org/10.22452/ris.vol8no1.2.
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This study provides the definition of tafsir (interpretation of the Qur’an) both in term and language, some basic background of it's history and the precession after that. The history starts from the early days of the Prophet Muhammad (PBUH), continued by the companions (May Allah be pleased with them) and then by the successors until our modern time today. This study also explains the tools to interpret Qur’an; by means of the Qur’an, then by the means of hadith and then by what was transmitted by the Companions (God be pleased with them), and then by the words of the righteous successors. More than that, the excegitation (Istinbat), independent reasoning (Ijtihad) and the early learning-center of tafsir are mentioned too. Not to be forgotten, the student collects some narration and statement of the Islamic scholars and their argument in this field. Besides that, he shortlists some of the famous books of tafsir - both classical and contemporary - which is a must for a student of knowledge, following the study-method.
27
Holmes, Stephen Mark. "Reading the Church: William Durandus and a New Approach to the History of Ecclesiology." Ecclesiology 7, no. 1 (2011): 29–49. http://dx.doi.org/10.1163/174553110x540897.
Abstract:
AbstractIn the study of ecclesiology it is often said that the first treatises on the Church were written during the controversies around the bull Unam sanctam (1302) of Pope Boniface VIII. These works and their successors provide a political and institutional ecclesiology determined by the author's attitude to the papal claims. Before the bull, however, a friend of Boniface, William Durandus of Mende, wrote a commentary on the liturgy that summarised a very different ecclesiology which has its roots in the New Testament and the Fathers. The first book of his Rationale divinorum officiorum draws on previous tradition and uses the methods of spiritual exegesis of the Bible to provide a balanced ecclesiology from a 'reading' of the church-building. The wide circulation of the Rationale in late medieval and early modern Western Europe ensured that this traditional ecclesiology was quietly handed on, but modern writers have ignored it. A study of Durandus's interpretation of a church enables us to retrieve this tradition and suggests a new narrative for the history of ecclesiology.
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LYUBASHCHENKO, Viktoriya. "CROATIAN HUMANIST MATIJA VLAČIĆ AND HIS CONTRIBUTION TO THE SCIENTIFIC THOUGHT OF THE EARLY MODERN AGE." Problems of slavonic studies, no. 68 (2019): 54–87. http://dx.doi.org/10.30970/sls.2019.68.3071.
Abstract:
Background: The 500th Anniversary of the Reformation has caused the emergence of many new publications in Ukraine dedicated to this phenomenon. Biographical research were taken quite modest positions among them. The focus was on the figures of the Western European Reformation, whose biographies are widely represented in world historiography. However, many Slavonic reformers still undervalued. In particular, a little known in Ukrainian studies remains a Croatian humanist of the 16th century Matija Vlačić (Matthias Flacius Illyricus). Purpose: The author put forward the task to acquaint the Ukrainian reader with the biography and creativity of the Croatian thinker, as well as to reveal his role in church processes, the development of theological and scientific knowledge in Early Modern Europe. To achieve this, the article is divided into several thematic blocks. The first covers the main pages of life and activity of Matija Vlačić as a Lutheran theologian, polemicist, enlightener, and scholar, the second – summarizes the early and modern studies devoted to Vlačić. The following two thematic blocks relate to his scholarly heritage in the fields of Biblical exegesis and hermeneutics (based on his “Clavis Scripturae”), сhurch history, and critical study of sources (based on “Catalogus testium Veritatis” and role of Vlačić in the creation of “Ecclesiastica Historia” – “Magdeburg Centuries”). Results: The author pays tribute to the scientific achievements of many scholars who have done important work in the study of personality of Matija, and supports the opinion expressed in contemporary historiography of his role in protection of Martin Luther’s reform. The article confirms significant of Vlačić contribution to the development of new principles of exegetics and its rise on the level of Biblical studies, and to the laying down the foundations of scientific hermeneutics and textology. The author traced use by Matija Vlačić his methods of exegetics in the study of historical documents and the comprehension of church history. An attempt at such use is his historical work “Catalogus testium Veritatis”, which can be regarded as an early experience which found a more serious incarnation in “Magdeburg Centuries”. Despite the obvious for the 16th century scientific achievements of “Catalogus” and “Centuries” polemical and ideological tendentiousness of their authors made church-historical science an element of confessional confrontation in Post-Reformation Europe. Scientific methods of Vlačić were used by Andrzej Węgierski – theologian and historian in the Polish-Lithuanian Commonwealth, the author of the chronicle “Slavonic Reformation”, which became factual material for the historical works of many scholars of Eastern Europe. Key words: Reformation, Croatia, Matija Vlačić (Matthias Flacius Illyricus), exegetics, hermeneutics, сhurch history, “Clavis Scripturae”, “Catalogustestium Veritatis”, “Magdeburg Centuries”.
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Günther, Sebastian. "Muḥammad, the Illiterate Prophet: An Islamic Creed in the Qur'an and Qur'anic Exegesis*." Journal of Qur'anic Studies 4, no. 1 (April 2002): 1–26. http://dx.doi.org/10.3366/jqs.2002.4.1.1.
Abstract:
The Qur'an identifies the Prophet Muḥammad as al-nabī al-ummī (Q.7:157–158). Muslim consensus has come to perceive this epithet for the Prophet of Islam as indicating conclusively that he was Muḥammad, ‘the illiterate prophet.’ Medieval and modern scholars, however, have drawn attention to further possible meanings of the Qur'anic term ummī. Based on an inquiry into the concepts of literacy and illiteracy in the Qur'an, this study hopes to provide some new insights into a complex issue that is of great significance for Muslims and for the study of Islam. Our findings suggest that a more comprehensive appreciation of the Qur'anic term al-nabī al-ummī can contribute essentially to the understanding of Muḥammad's prophethood and the history of Islam.
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Wilson, James Matthew. "Doctrinal Development and the Demons of History: The Historiography of John Henry Newman." Religion and the Arts 10, no. 4 (2006): 497–523. http://dx.doi.org/10.1163/156852906779852820.
Abstract:
AbstractIn response to the emergence of historicism in nineteenth-century intellectual life, John Henry Newman sought to reintroduce typological or "mystical interpretation" into the discourse of his time. Through "vertical" (i.e., typological) and "horizontal" historiography, Newman believed he could reintegrate the practice of historical narrative standard in modern history with a variety of transhistorical and spatial hermeneutic models that gave one a vision of the archetypes present in different temporal periods. Early in his career, he formulated these archetypes in terms of "demons" present in different social forces. In his Arians of the Fourth Century, he formulated a typology between the ancient Alexandrian Church and the modern Anglican. After he determined this model was indefensible, he accepted the Catholic Church as the manifest archetype (the "Church of History") in light of which all other historical forces (revolutions or heresies) and figures (state and sectarian) could be interpreted and judged. Newman's historiography recuperates for the Church the spiritual exegesis that subtends its doctrine, but it also anticipates and indeed influences the historical theories that subtend the major works of modernist literature, most prominently Joyce's Ulysses.
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Ghali, Walid. "Uṣūl al-Tafsīr." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 110–12. http://dx.doi.org/10.35632/ajis.v33i4.941.
Abstract:
“The best among you is the one who learns the Qur’an and teaches it to others”is a well-known hadith on the superiority of the Qur’an mentioned in Ṣaḥīḥal-Bukhārī and many other hadith collections. When one needs to teach somethingto others, it is crucial to have a well-grounded knowledge of the subjectto be taught. More importantly, it is necessary to know the methodology ofobtaining this knowledge. In the field of Qur’an studies, ‘ilm al-tafsīr providesthe infrastructure for the interpreter who is preparing himself/herself to interpretthe Qur’an. In addition, uṣūl al-tafsīr provides him/her with an almoststep-by-step guide in this regard.This book Uṣūl al-Tafsīr could only have been written by an author withprofound experience in the history and exegesis of the Qur’an in particular, aswell as with a great deal of familiarity and comprehensive understanding ofthe various Islamic disciplines. In his valuable work, Recep Doğan, a lecturerof Islamic sciences and civilizations at Australia’s Charles Stuart University,attempts to fill a gap in the literature of the methodology of Qur’anic exegesis.In doing so, he provides detailed accounts on the history of uṣūl al-tafsīr andcombines both classical and modern Qur’anic exegetical approaches.In addition to the forward by Ismail Albayrak (pp. xiii-xv), the book consistsof twelve chapters, a glossary, and a bibliography. The chapters dealswith various topics, such as the history and development of Qur’anic exegesis,the revelation (waḥy), the transmission of the Qur’anic revelation, thei‘jāz of the Qur’an, the history of interpretation and interpreters, occasionsof the revelation (asbāb al-nuzūl); clear and ambiguous verses (muḥkam andmutashābih), the notion of abrogation (naskh), Qur’anic readings and the notionof the seven letters, Qur’anic stories, esoteric interpretation, textualanalysis, and translation of the Qur’an. The work also contains detailed informationon the history of the methodology of exegesis, such as the Makkanand Madinian parts of the Qur’an.The author contends that the literature in the field of uṣūl al-tafsīr is limitedin both number and approaches (p. xiv). He also criticizes the approachof some orientalists in this field, which is, according to him, neither satisfyingnor flawless. However, the book does not include any evidence to support thisclaim. Nevertheless, Doğan does state that those who want to interpret ...
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Al Haq, Saeed, and Dr Saleh Uddin. "The Quranic Concept of Admonition from Tadhkīr bil-āthār-al-qadīmah and Archaeology its Academic status in the criticism of Orientalism." ĪQĀN 2, no. 04 (June 30, 2020): 1–16. http://dx.doi.org/10.36755/iqan.v2i04.143.
Abstract:
‘Elm-al-Tadhkīr be-Ayyām illāh is a sub kind of usūl-al-tafseīr (principles of exegesis). It is also known as ‘elm-al-qaṣaṣ which is also defined as a branch of history studies. The history and events of the prophets and their nations are mentioned in Quran. From this history, Quran invite us to gain admonition. Tadhkīr bil-āthār-al-qadīmah is a sub branch of ‘elm-al-Tadhkīr by-Ayyām illāh. In Arab, many relics exists about the Quranic history, which shows the history and culture of ancient Arabs. Archeology is one of authenticating tool and source of history. Modern research archaeology encompassed and found many lost nations and their history as well as. Therefore, orientalists excavated the Quranic historical sites and discovered many relics for research. They compiled research on their discoveries and criticized the Quranic history. Orientalists like Dan Gibsan, Nickelson wrote famous books on Quranic history and geography in the light of archaeological researches. There is a great significance and academic status of archaeological research especially in modern renaissance of classical history. In the light of this subject, the archeology has great importance for the Quranic ancient’s history and the criticism of orientalist’s theories about the mentioned history. This paper discussed about the Quranic concept of admonition regarding archeology and its academic status in the criticism of the Oriental’s theories.
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Habib, Joseph. "Ya'qūb al-Qirqisānī's Twenty-Fifth through Thirty-Seventh Exegetical Principles." Jewish Quarterly Review 113, no. 3 (June 2023): 507–33. http://dx.doi.org/10.1353/jqr.2023.a904509.
Abstract:
Abstract: In the introduction to his commentary on the book of Genesis, the early tenth-century Karaite Yaqub al-Qirqisani enumerated thirty-seven principles of biblical exegesis. Up until now, only the first twenty-four principles had been published, and only ten of those translated into a modern language. The purpose of this essay is to present the text of the twenty-fifth through thirty-seventh principles, critically edited, accompanied by an annotated English translation. The text is prefaced by a brief discussion of al-Qirqisani, his works, and the relationship of the exegetical principles to his other compositions.
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Ahmad Hilmi, Ahmad Bazli, Zulkfli Mohd Yusoff, Selamat Amir, and Zulkarnin Zakaria. "THE REVIEW OF THE WORDS ADNA AL-ARD AND AL-‘ANKABUT IN MALAY TRANSLATION OF HOLY QURAN: ANALYSIS GUIDED BY SCIENCE-ORIENTED EXEGESIS METHODOLOGY." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.
Abstract:
The idea for the translation of the meaning of the Holy Quran in Malay Archipelago had appeared since the middle of 17th century. However, some problems in the translation of its meaning had resulted in a non-accurate translation of Quranic words or verses. A major factor contributing to this problem is the limited skills among the translators in the various fields and topics covered in Quran. Thus, a Review Committee for the Translation of the Meaning of Al-Quran consisting of experts in various field of knowledge related to Quran such as Arabic language, the target language, Quran interpretation and other disciplines such as history, geography, chemistry, biology, medicine and others that have been proposed. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir ‘ilmi) to find out whether the translation of meaning matches modern scientific facts. The accurate translation of the verse will then be proposed. The result revealed limitation in the translation of the meaning for the word adna Al-Ard to “nearest place”, while the word has various meaning. With regard to the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be “the nearest place with lowest altitude”. Cite as: Hilmi, A.B.A., Mohd Yusoff, Z., Amir, S., & Zakaria, Z. (2017). The review of the words adna al-ard and al-‘ankabut in Malay translation of holy Quran: Analysis guided by science-oriented exegesis methodology. Journal of Nusantara Studies, 2(1), 146-158.
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Breedlove, Thomas, and Alex Fogleman. "Eating for Eternity: The Social Dimensions of Gregory of Nyssa’s Interpretation of the Petition for Daily Bread." Journal of Theological Interpretation 18, no. 1 (June 2024): 61–76. http://dx.doi.org/10.5325/jtheointe.18.1.0061.
Abstract:
Abstract Gregory of Nyssa’s interpretation of the Lord’s Prayer’s request for daily bread is difficult to place in the history of the petition’s exegesis. Early interpreters—among them Tertullian, Cyprian, Origen, Cyril of Jerusalem, Ambrose, Augustine, and Peter Chrysologus—stressed what is often called, in Henri de Lubac’s phrase, a “spiritual interpretation” of the bread as knowledge, the Eucharist, or Christian doctrine. The majority of modern commentators, in contrast, understand the petition to ask for material food. Gregory, however, troubles simple contrasts between ancient and modern and spiritual and material interpretation. In his fourth homily on the dominical prayer, he draws upon Origen’s exegesis, interpretating the bread within a metaphysical framework distinguishing between the perceptible and intelligible, but Gregory understands the bread to be material bread and the necessity of eating to be central to the human creature’s imitation of the impassible and immaterial God. Even more unique than this departure from the spiritual interpretation of the bread is Gregory’s argument that luxury and excess—eating more than the minimum required by the body—are practices not only bad for the soul but harmful and unjust to one’s neighbors. This article takes both these dynamics in turn: first, putting Gregory’s interpretation in relief by comparing it not only to the spiritual interpretation of bread by Origen but also the materialist interpretations offered by Chrysostom and Theodore; and second, bringing to light Gregory’s remarkable deployment of a perceptible/intelligible ontology to argue for the purpose of material sustenance and its importance for a just society.
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Seissl, Thomas. "Aristotle’s “Now” and the Definition of Time: Method and Exegesis in Simplicius’ Interpretation of Physics IV.10." History of Philosophy & Logical Analysis 26, no. 2 (February 16, 2024): 366–86. http://dx.doi.org/10.30965/26664275-bja10087.
Abstract:
Abstract Physics IV.10 (217b30–218a30) is pivotal in Aristotle’s discussion of time, preceding his own account from IV.11 onward. Aristotle presents three puzzles about the existence of time with reference to the “Now”. Modern interpretations often view this section as an aporetic prelude with Aristotle’s failure to provide explicit solutions. This paper examines Simplicius’ alternative interpretation, which draws upon the theory of proof and the syllogistic model from the Posterior Analytics. Simplicius contends that the arguments’ failure lies in their inability to fit within the suitable syllogistic framework to establish a demonstrable definition of time, not in their aporetic nature. Every science has to prove the relation between (i) establishing whether X exists and (ii) showing what X is by establishing what the cause of X is. In evaluating Simplicius’ interpretation, this paper addresses two key aspects of the exegesis of IV.10: firstly, Simplicius can show why the “Now” is not part of the definition of time, and secondly, the ancient commentator underscores the close connection between the arguments in Physics IV.10 and the broader context of Aristotle’s discussion of time. Modern interpreters fail to address both of these issues.
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Sng, Issa Yi Xian. "Towards an End of New Beginnings: A Historiographical Exegesis of T.K. Sabapathy's 'Regionalist Perspectives'." Southeast of Now: Directions in Contemporary and Modern Art in Asia 7, no. 1 (March 2023): 59–81. http://dx.doi.org/10.56159/sen.2023.a890220.
Abstract:
Abstract: T.K. Sabapathy is widely regarded as the pre-eminent art historian in Singapore, and possibly Southeast Asia. In addition to serving as an educator, curator, critic and advisor, Sabapathy is a prolific writer with an unrivalled textual output that spans five decades and a multitude of art historical concerns. Through a close reading of Sabapathy's 1996 paper "Developing Regionalist Perspectives in Southeast Asian Art Historiography", this essay dissects a single representative idea from Sabapathy's extensive corpus, specifically what he designates as 'regionalist perspectives'. Part exegesis, part historiography, this essay investigates the nuances and features of 'regionalist perspectives', the individual motivations and extrinsic forces which contributed to this approach, as well as suggests some reasons for its prominence and enduring association with Sabapathy's work as an art historian. It aims to further historiographical interest in the oeuvre of an art historian who has had an immense and indubitable impact on the disciplinary foundations of modern Southeast Asian art history.
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Destemberg, Antoine. "The Studium in the mirror of the Bibles moralisées. Moral exegesis and social imaginary of the Parisian masters (13th-15th century)." Revista de História da Sociedade e da Cultura 22, no. 1 (June 28, 2022): 45–74. http://dx.doi.org/10.14195/1645-2259_22-1_2.
Abstract:
As looking at the urban Europe at the end of the Middle Ages as a laboratory of modern sociological thought, Parisian scholars are an efficient observatory, not only because they formed one of the new categories born in the urban world of the twelfth and thirteenth centuries, but also because they had intellectual tools useful for their self-promotion. Asserting their own social identity was also a part of a wider undertaking to articulate a structured and hierarchical socio-political order, which this Parisian masters intended to promote among the royal elites. The Bibles moralisées were an essential part of this process, providing an exegetical outreach of the God message and offering a living panorama of society to its princely readership. Social order is merged with moral order, and draws its justifications from the holy history experiences. In this world, doctores and scolares have a prominent place, for they are the guardians and dispensers of divine doctrine.
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Czekanowska-Gutman, Monika, Amitai Mendelsohn, and Devorah Schoenfeld. "Akedah as an Actual Sacrifice." Religion and the Arts 26, no. 5 (December 12, 2022): 660–78. http://dx.doi.org/10.1163/15685292-02605005.
Abstract:
Abstract Akedat Yitzhak (The Binding of Isaac) is one of the most powerful and yet horrifying narratives of the Hebrew Bible, describing a sacrifice which was ultimately not performed, as Isaac was not slaughtered. However, over the centuries Jewish exegesis developed a controversial tradition in which Isaac was in fact sacrificed. This paper traces this tradition from Midrashic texts through Hebrew Crusade narratives into works by modern Jewish artists. The latter offer depictions of the divergent interpretation of the Akedah in the context of the Shoah (Marc Chagall) and in the context of Arab-Israeli conflict in the Land of Israel (Abel Pann). Discussing the complex treatment of the actual sacrifice in modern Jewish culture, the paper demonstrates how these artists engaged with an actual sacrifice at different stages of their artistic career as a way of depicting trauma either on the national or personal level.
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Grossi, Vittorino. "XLVII Incontro di studiosi dell’antichità cristiana (Roma, 9-11 maggio 2019). Nota d’insieme sui paradigmi patristici di “maschile” e “femminile”e del perché del loro interesse." Augustinianum 61, no. 2 (2021): 555–77. http://dx.doi.org/10.5840/agstm202161232.
Abstract:
The patristic period is of particular interest for the theme of “masculine” and “feminine” given the interconnection between the patristic exegesis of the two stories of creation (Gn 1:26-27 and 2:7) and the religious and social culture of the time. Late antiquity parameters of masculine and feminine, however although they are placed beyond the modern questions, cannot be considered completely extraneous from modernity for that path of history that connects human epochs beyond their own determined period. In this note we attempt to summarize the patristic approaches with an overall view, having both, a not too dispersive picture, and also to obtain some elements for further reflections, keeping in mind what Freud already observed «that the concepts “masculine” and “feminine”, whose content appears so devoid of ambiguity to common opinion, belong to the most confused concepts in science».
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O'Kane, Martin. "The Artist as Reader of the Bible. Visual Exegesis and the Adoration of the Magi." Biblical Interpretation 13, no. 4 (2005): 337–73. http://dx.doi.org/10.1163/156851505774470834.
Abstract:
AbstractThe article explores the processes at work in a painting's engagement of its viewer in biblical subject matter. It accentuates the role of the artist as an active reader of the Bible and not merely an illustrator of biblical scenes, the dynamic that occurs in the text-reader process as paradigmatic for the image-viewer relationship and the important role of the developing tradition that felt the need to change or rewrite the biblical story. The processes are explored in terms of hermeneutics and exegesis: hermeneutics defined as 'the interweaving of language and life within the horizon of the text and within the horizons of traditions and the modern reader' (Gadamer) and exegesis as 'the dialectic between textual meaning and the reader's existence' (Berdini). Applied to the visualization of biblical subject matter, the approaches of Gadamer and Berdini illumine the key role given to the viewer in the visual hermeneutical process. The biblical story of the adoration of the Magi (Matt. 2: 1-12), the first public and universal seeing of Christ and one of the most frequently depicted themes in the entire history of biblical art, is used to illustrate their approach. The emphasis in the biblical narrative on revealing the Christ child to the reader parallels a key concept in Gadamer's hermeneutical aesthetics, namely Darstellung, the way in which a painting facilitates its subject matter in coming forth, in becoming an existential event in the life of the viewer.
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Hill, Joyce. "Ælfric's use of etymologies." Anglo-Saxon England 17 (December 1988): 35–44. http://dx.doi.org/10.1017/s0263675100004002.
Abstract:
Augustine, Jerome, Bede, Gregory, Smaragdus and Haymo, the exegetical authorities acknowledged by Ælfric in the Latin preface to the Catholic Homilies, frequently used etymologies as one of their techniques for penetrating the words of the biblical text in order to arrive at their spiritual essence. To the modern student of language their interpretations often seem arbitrary, even bizarre, but the idea that there was an intimate connection between the signifying name and the person, place or thing signified was well established within the scriptural canon and was extended and confirmed by the cumulative authority of the exegetes themselves. It was Isidore of Seville, in his Etymologies, who provided the most systematic definition of this tradition of etymologizing. As he explained it, it was a method for determining the true essence of the thing designated by the process of penetrating its appellation, since all things and all activities which were named ‘secundum naturam’ (as opposed to those arbitrarily named ‘secundum placitum’) were designated by those words which had etymologies enshrining the very quality or idea so designated. Given this definition, with its underlying philosophical and linguistic assumptions, it is easy to understand why etymologies were exploited in Christian exegesis and teaching. It was accepted that biblical names were in the category ‘secundum naturam’ since they were God-given or at least divinely sanctioned, and the rationale and method of their penetration had the advantage of harmonizing closely with the general interpretative process that was employed.
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Ohana, Michal. "Rabbi Eliezer Ashkenazi's Commentary on the Garden of Eden Story: Between Exegesis and Religious Thought." AJS Review 42, no. 2 (November 2018): 489. http://dx.doi.org/10.1017/s036400941800048x.
Abstract:
This essay investigates Rabbi Eliezer Ashkenazi's commentary on the story of the Garden of Eden, first exploring his method of Bible commentary in general. In his interpretation of the Bible he vehemently distances himself from allegorical interpretation that abandons the plain meaning of the text, and holds that while biblical stories function as allegory (mashal), they all, without exception, actually occurred as written. Ashkenazi's interpretation of the Garden of Eden episode serves as a platform for presenting his thoughts regarding two of the main issues that occupied Jewish thinkers during the Middle Ages and the early modern period: human perfection and the proper balance between the divine Torah and intellectual inquiry. The examination of Ashkenazi's reading of this biblical episode shows that his perspective concurs with that of his colleagues in the Sephardic Diaspora throughout the Ottoman Empire, who identified with the moderate camp of the Sephardic philosophical tradition, which sees man as the purpose of creation and believes Torah study should precede philosophical inquiry.
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LEVITIN, DMITRI. "MATTHEW TINDAL'SRIGHTS OF THE CHRISTIAN CHURCH(1706) AND THE CHURCH–STATE RELATIONSHIP." Historical Journal 54, no. 3 (July 29, 2011): 717–40. http://dx.doi.org/10.1017/s0018246x11000045.
Abstract:
ABSTRACTMatthew Tindal's Rights of the Christian church (1706), which elicited more than thirty contemporary replies, was a major interjection in the ongoing debates about the relationship between church and state in late seventeenth- and early eighteenth-century England. Historians have usually seen Tindal's work as an exemplar of the ‘republican civil religion’ that had its roots in Hobbes and Harrington, and putatively formed the essence of radical whig thought in the wake of the Glorious Revolution. But this is to misunderstand theRights. To comprehend what Tindal perceived himself as doing we need to move away from the history of putatively ‘political’ issues to the histories of ecclesiastical jurisprudence, patristic scholarship, and biblical exegesis. The contemporary significance of Tindal's work was twofold: methodologically, it challenged Anglican patristic scholarship as a means of reaching consensus on modern ecclesiological issues; positively, it offered a powerful argument for ecclesiastical supremacy lying in crown-in-parliament, drawing on a legal tradition stretching back to Christopher St Germain (1460–1540) and on Tindal's own legal background. Tindal's text provides a case study for the tentative proposition that ‘republicanism’, whether as a programme or a ‘language’, had far less impact on English anticlericalism and contemporary debates over the church–state relationship than the current historiography suggests.
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Davis, Joseph. "Ashkenazic Rationalism and Midrashic Natural History: Responses to the New Science in the Works of Rabbi Yom Tov Lipmann Heller (1578–1654)." Science in Context 10, no. 4 (1997): 605–26. http://dx.doi.org/10.1017/s0269889700002830.
Abstract:
The ArgumentBetween 1550 and 1650, the intellectual elite of Ashkenazic (German-and Yiddish-speaking) Jews, including rabbis such as Yom Tov Lipmann Heller (1578–1654), showed a marked interest in astronomy, and to a lesser degree in the natural sciences generally. This is one aspect of the assimilation of medieval Jewish rationalism by that group. Passages from Heller‘s writings show his familiarity with medieval and early modern Hebrew astronomical texts, and his belief that astronomy should be studied by all Jewish schoolboys. Heller‘s astronomical views were then influenced by the discoveries and debates of his period. Between 1614 and the 1630‘s, Heller moved from an Aristotelian to a Tychonic view of the nature of the celestial bodies. Inspired, furthermore, by the notion of a natural order subject to change, and basing himself on the exegesis of ancient rabbinic texts, Heller offered what we have termed” midrashic natural histories”: namely, a hypothesis concerning the development of a certain type of animal, and another concerning the dimming of the moon and its movement into a lower orbit.
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Artico, Davide. "Przekład fragmentu Bowo-buch z XX-wiecznej adaptacji Mojszego Knaphejsa. Od weneckiego Buovo d’Antona do Bowo-buch w wydaniu z serii „Musterwerk”." Studia Judaica, no. 2 (50) (December 22, 2022): 309–33. http://dx.doi.org/10.4467/24500100stj.22.013.17183.
Abstract:
A Polish Translation of an Excerpt from the Twentieth-Century Adaptation of Bovo-Bukh by Moshe Knapheys: From Venetian Buovo d’Antona to Bovo-Bukh in the Musterwerk Series The paper has a double purpose. It contains a short excerpt from a Polish t anslation of the latest known adaptation of Bovo-Bukh authored by Moshe Knapheys and published by YIVO in Buenos Aires in 1962. It also contains a basic exegesis of the chivalry poem, starting with its earliest incunables in a vernacular with strong Venetian traits, printed in the 1480s, through its first adaptation in Yiddish-Taytsh by Elia Levita, originally written in Padua in 1507, but published in Isny only in 1541. The Polish translation from modern Yiddish according to the 1962 version also contains a critical apparatus in which the early Venetian text (a 1487 incunable), and Levita’s Yiddish-Taytsh adaptation of the latter, according to both the 1 07 manuscript and the 1541 print, are taken into consideration for comparison.
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Chen, Weiying. "The Development of Linguistics in China." Historiographia Linguistica 44, no. 1 (July 21, 2017): 1–46. http://dx.doi.org/10.1075/hl.44.1.01che.
Abstract:
Summary Prompted by Western science in late 19th century, Chinese linguistics gradually moved to a new direction after two thousand years of philological tradition centered on rhetoric and textual exegesis. Through the intense efforts of a few scholars in the early twenti-eth century, linguistic study in China became a science and a discipline. Yuen Ren Chao (1892–1982) and Wang Li (1900–1986) were first-generation linguists who led the movement to apply the methodology of modern linguistics to the systematic study of Chinese. This paper investigates the trend setting achievements of these founders of the discipline, and it introduces their biographical and scholarly backgrounds. It also provides a brief history of philology through the lens of Wang Li who was the first historian of Chinese linguistics. Contemporary linguists need both a critical mind to understand the philological legacy of Chinese and an open mind to welcome new interdisciplinary approaches that could produce innovative theories and facilitate the growth of the discipline. Moreover, this paper expands the history of linguistics by introducing linguistic features not found in Indo-European languages, thereby making the history of linguistics more inclusive than it has previously been. Consequently, this paper contributes to a rethinking of the definition of language.
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Lawson, Todd. "Jane Dammen McAuliffe, Qurʾānic Christians: An Analysis of Classical and Modern Exegesis (New York: Cambridge University Press, 1991). Pp. 347." International Journal of Middle East Studies 25, no. 1 (February 1993): 149–51. http://dx.doi.org/10.1017/s0020743800058256.
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Henning Drecoll, Volker. "Impulse aus der Augustinforschung." Evangelische Theologie 79, no. 5 (September 1, 2019): 385–92. http://dx.doi.org/10.14315/evth-2019-790510.
Abstract:
AbstractResearch in Augustine is manifold. Recent scholarship in Germany focused upon Augustine‘s heresiology (esp. against Manichaeism, but also Pelagianism, Donatism, Priscillianism), the controversy with Neoplatonism, his exegesis (esp. in sermons and in de Genesi ad litteram), emotions (esp. for the description of sin and grace), and his widespread correspondence. As important impulses for modern theology, his concept of God may be of special interest. God establishes his will in time and history and cannot be urged against his will. This is the presupposition not only for Augustine’s christology and pneumatology, but also for his understanding of history and his doctrine of grace. The latter takes into consideration the social context of human beings, the emotional character of voluntary decisions and the ongoing development of individual identity. Furthermore, good and evil are not equal options, but the good is only possible if God enables the individual to act according to his insights and exerts a direct influence upon one's will. Insights or knowledge are not salvific by themselves, but belong to one’s development that leads to a better understanding of creation and revelation exactly when it is orientated towards God’s salvific operations.
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Kulik, Alexander. "The господь–господинъ Dichotomy and the Cyrillo-Methodian Linguo-Theological Innovation." Slovene 9, no. 1 (2019): 25–54. http://dx.doi.org/10.31168/2305-6754.2019.8.1.2.
Abstract:
This article investigates early Slavic exegesis and its influence on Slavic languages (and, more broadly, models for transferring Judeo-Christian thought onto the Slavic soil). The investigation is based on an example of a unique phenomenon related to the sacro-secular homonymy in the terminology defining the God of monotheistic religions. Out of all the languages of Christian civilization, only the languages belonging to Slavia Orthodoxa depart from this general pattern. The development of a dichotomy between the forms gospod’ (“lord”) and gospodin” (“master”) is connected with a particular translational exegesis unknown in other early ecclesiastical traditions. This therefore stands as a unique and, at any rate, independent Slavic innovation in the interpretation of the biblical text. This new Slavic dichotomy compensated for the ambiguous polysemy of the underlying Greek term, κύριος (kyrios), and restored a semantic distinction present in the original Biblical Hebrew text. This phenomenon represents one of the not yet completely elucidated and comprehended cases of independent Slavic exegetical thought, which at this early stage manifested itself not so much in the composition of biblical commentaries and theological works as in translational and editorial choices. It is also significant that certain processes in the allocation of meanings depending on the grammatical form, attested already in early Slavic biblical texts, are cognate with analogous processes in contemporary Slavic languages. Moreover, such semantic distinction between related and highly cognate forms has even enriched the modern Slavic languages connected to this tradition, thus creating means of artistic expression that remain impossible in most other languages of Christian civilization.