Bibliografías temáticas / Scripture memorization

Literatura académica sobre el tema "Scripture memorization"

Autor: Grafiati
Publicado: 27 de julio de 2024
Última modificación: 29 de julio de 2024

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Artículos de revistas sobre el tema "Scripture memorization"

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Pasulka, Diana Walsh. "Pre-modern Scriptures in Postmodern Times". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, n.º 2-3 (14 de marzo de 2008): 293–315. http://dx.doi.org/10.1558/post.v2i2.293.

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A contemporary movement in Christian religious thought advocates for the recovery of pre-modern exegetical practices. Wesley Kort, Paul Griffiths, and Catherine Pickstock are among several theorists who support a return to pre-modern reading and writing practices as an answer to the crisis of modernity. In the context of scripture studies, the works of Kort, Griffiths, and Pickstock can be understood as examples of analyses that focus on the performative elements of scripture. Their stress on memorization, recitation, and reading reflect the influence of studies of the performative function of scriptures by Wilfred Cantwell Smith and William Graham. Kort, Griffiths, and Pickstock take this line of argument even further, by arguing that is it the very loss of scripture as performance that has inaugurated a loss of the sacred in modernity. This development thus tackles the philosophical issues at stake between secularism and theology and moves beyond the localized analysis of the meaning of specific scriptures. The following analysis places this development in an historical and philosophical context by revealing the theoretical precedents that each scholar draws upon, specifically the later writings of Martin Heidegger.
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FULLER, C. J. "Orality, Literacy and Memorization: Priestly Education in Contemporary South India". Modern Asian Studies 35, n.º 1 (febrero de 2001): 1–31. http://dx.doi.org/10.1017/s0026749x01003717.

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For the debate on orality, literacy and memorization, India provides some striking evidence. In his comparative analysis of ‘oral aspects of scripture’, Graham gives the Hindu tradition a special place, for the ‘ancient Vedic tradition represents the paradigmatic instance of scripture as spoken, recited word’ (Graham 1987:68). The Vedas, the oldest texts of Hinduism, have been transmitted orally for three thousand years or more, despite the very early implementation of writing, and it is the Vedas as recited from memory by Brahmans that are alone authoritative. A corollary of the spoken word's primacy is that in teaching the Vedas and other texts, although ‘written texts have been used’, ‘a text without a teacher to teach it directly and orally to a pupil is only so many useless leaves or pages’ (ibid.: 74).
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Rahman, Mukaila Alade, Benjamin Segun Aribisala, Irfan Ullah y Hammad Omer. "Association between scripture memorization and brain atrophy using magnetic resonance imaging". Acta Neurobiologiae Experimentalis 80, n.º 1 (2020): 90–97. http://dx.doi.org/10.21307/ane-2020-009.

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Chia, Philip Suciadi y Juanda Juanda. "Memorization in DSS, NT, Talmud and Patristic Documents". Journal Kerugma 4, n.º 1 (27 de abril de 2021): 43–48. http://dx.doi.org/10.33856/kerugma.v4i1.219.

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The history of civilization has its own uniqueness. There is an era in which all forms of knowledge must be memorized. However, after the advent of the printing press, many books circulated that could be a source of knowledge. And after this post-modern era arrives, all knowledge is available at hand via smart-phone at any time.According to historical records, education in the Jewish tradition is very strict. From an early age, a human child has been accustomed to remember what has been learned as part of life. There are four records in history to understand the practice of learning in understanding God's Law carefully and memorizing it. These sources from different eras testify simultaneously that memorization is a must for Jewish education context both at home, public school and synagogue. The sectarian, in Qumran, maintained their own strict interpretation of the Law. Family was still the chief institution and primary context for the dispensation of elementary instruction; although the scribes, Pharisees and learned rabbis played a major role in Jewish education during the NT era. Talmud is more specific about the age of studying and the sign of mastering. Origen also was trained since his childhood by his father, Leonides, to memorize Scripture daily and recite them every day.
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Suwardi, S., Sofyan Anif, W. Waston y Yusuf Olawale Owa-Onire Uthman. "TASMI' BIL GHOIB ASSESSMENT MODEL OF THE QUR'AN FOR CHILDREN: CASE STUDY IN MULTICITY". Profetika: Jurnal Studi Islam 24, n.º 02 (24 de enero de 2024): 343–53. http://dx.doi.org/10.23917/profetika.v24i02.1696.

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This study aims to describe the al-Qur'an Tahfiz Assessment Model and the effectiveness of its implementation. This case study research was conducted in three elementary schools that have a Holy Scripture memorization program. The data sources for this research were school principals, curricula deputy heads, tahfiz program coordinators, tahfiz teachers, students, and students' families. Data were collected by interview, observation, and documentation techniques and analyzed using a descriptive interpretative model proposed by Miles, Huberman, and Saldana, involving data collection, reduction, presentation, and conclusion. The results of the study show the following: (1) There are three models of memorization assessment used in all these schools, namely assessment based on type, period and achievement results. (2) There are 3 aspects of similarity in the assessment model applied, namely based on type, period and results. The difference is in the implementation where each has standards including a) aspects assessed; b) valuation techniques; c) assessment time; d) target assessment; and e) tone standards. (3) The assessment model is measured from the psychological effectiveness of the students, the spiritual of the students is effective, and the result of the most effective memorization is tasmi' bil ghoib because it is thorough and traceable. The conclusion that can be drawn from these findings is that the tasmi' bil ghoib assessment model is very effective for application in elementary schools because this method takes into account the psychological and spiritual factors of students so that the student's memorization results are fairly even and the memorization results are maximized.
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Molin, Dorota. "The Bible in the Aramaic Bowls: Between Memorization, Orality, and Writtenness". Journal of Biblical Literature 142, n.º 4 (15 de diciembre de 2023): 609–31. http://dx.doi.org/10.15699/jbl.1424.2023.4.

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Abstract The Jewish Aramaic incantation bowls from talmudic Babylonia quoted biblical material as part of their written spells, in order to bolster the apotropaic ritual. Current scholarship is making it increasingly apparent that these spells were part of the Jewish “mainstream,” rather than its margins. The bowl spells were often (sometimes?) produced by professional scribes many of whom—as I argue here —were also steeped in Jewish Scripture and liturgy. Moreover, given the high number of artifacts found, the spells can be considered representative of widespread religious practices and beliefs. The quotations are thus an unparalleled (and the only Babylonian epigraphic) source for the study of pre-Masoretic Bible traditions. The orthographic practices encountered in the biblical quotations become a lens through which to view attitudes to the Bible’s “writtenness” and the functions of writtenness, orality, and different types of memory. On the one hand, many spells provide evidence for the prominence of orality and memorization in Bible transmission and its reproduction. On the other, many bowls also imply a conceptual prestige of writtenness, alongside scribal training. At the same time, most bowls suggest a degree of self-sufficiency of the Bible as an oral, memorized, and liturgical text. While the Bible was construed as a written authority by the rabbis, in practice, its written component was likely neither always present, nor strictly necessary for achieving spiritual efficacy within the spells.
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Qasim Shahri, Muhammad Hadi y Mustafa Dilshad. "Ibnus-Sakoon Al-Hilli’s Approach and his Efforts in Adjusting Imam Ali’s Book (Nahjul Balaghah)”The Peak of Eloquence”". Al-Muhaqqiq 1, n.º 2 (15 de junio de 2022): 117–34. http://dx.doi.org/10.62745/muhaqqiq.v1i2.157.

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Al-Hilla is considered one of the famous towns in the Islamiccivilization. In some eras, it was a centre of science, culture and civilization. Its scholars had a pioneering role in the Islamic scientific heritage.Some of the most important efforts of the scholars of Al-Hilla are memorization, adjusting and expanding the tradition heritage,especially Nahjul Balaghah “The Peak of Eloquence” and AssaheefahAssajjadiyah “The Scripture of Imam Sajjad”. Ibnus-SakoonAl-Hilli is considered one of those scholars whose efforts have beenforgotten as regards “The Peak of Eloquence”. In fact, his adjustedand copied version of “The Peak of Eloquence” is the best and themost important copy. The present paper attempts to shed light on theefforts of this scholar in this respect.
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Willard, Dallas. "Spiritual Disciplines, Spiritual Formation, and the Restoration of the Soul". Journal of Psychology and Theology 26, n.º 1 (marzo de 1998): 101–9. http://dx.doi.org/10.1177/009164719802600108.

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After clarifying background assumptions, I proceed to a description of the soul as the source and coordinating principle of the individual life, referring to classical and biblical sources. The soul is presented as distinct from the person, but the entity that makes the person and life one person and life. The psychological reality of sin is seen in the incapacitation of the soul to coordinate the whole person, internally and externally. The gospel word and the Spirit of God bring new life to persons “dead in sin,” and make it possible for them to become active in spiritual growth by utilizing disciplines such as solitude, silence, fasting, and scripture memorization. The effect of these on progression toward wholeness is discussed, and the importance of psychological research and teaching on spiritual formation through spiritual disciplines is emphasized.
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Amin, Muhammad. "Tradisi Mujahadah: Metode Menjaga Hafalan al-Qur'an di Pondok Pesantren al-Ittifaqiah, Indralaya, Indonesia". Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, n.º 1 (30 de junio de 2020): 15. http://dx.doi.org/10.30983/fuaduna.v4i1.3230.

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<p><em>The phenomenon of memorizing scripture increasingly became the mainstream of Indonesian religious culture with the growth of various </em><em>tahfidz</em><em> programs and the broadcast of </em><em>tahfidz</em><em> events on national TV. However, Prophet Muhammad has indicated the difficulty of maintaining al-Qur'an since the 7th century AD, and it has remained nowadays. As the answer to this problem, the author conducted an ethnographic study by examining the tradition of </em><em>mujahadah</em><em> in Al-Ittifaqiah Islamic Boarding School with there kinds of </em><em>mujahadah</em><em>. </em><em>Mujahadah Ula</em><em> is a form of quality control on the recitation of a student by means of rotating by five coaches, </em><em>mujahadah tsaniah</em><em> is a form of habituation where students are required to fasting 40 days and always recite the whole al-Qur'an with memorization every day, while </em><em>mujahadah tsalitsah</em><em> is a form Confirmation of where students will be tested for 15 hours reciting 30 chapters of al-Quran with memorization and listened by the students and coaches in a special majlis.</em><strong><em></em></strong></p>
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Isramin, Tamrin Talebe,. "METODE TAHFIDZ ALQURAN : SEBUAH PENGANTAR". Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 15, n.º 1 (16 de septiembre de 2019): 113–29. http://dx.doi.org/10.24239/rsy.v15i1.416.

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Tahfidz Alquran or memorization of the Koran is the oldest tradition in efforts to preserve the Koran. Along with the history of Islam development, various efforts were made to preserve the tradition. The goal of become a hafidz is to achieve the salvation of his religion through the preservation of the scriptures. Various methods applied as an effort to memorize the Koran. Various methods to memorize Koran including Talqin method and Tikrar method, listening to recordings, movements and gesture methods, method of reading verses to be memorized, memorization method by recording the voice of teachers and children, method of listening to recordings of reading verses of the Qur'an from the teacher and their peers, the Sima'i / Tasmi method, the Muraja'ah method, the Jama' method or the Kitabah method.
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Tesis sobre el tema "Scripture memorization"

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Underwood, Timothy P. "A program for teaching scripture memorization". Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Neely, H. Lawton. "Developing a scripture memorization program for the children of Gilead Baptist Church in Jonesville, South Carolina". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p064-0116.

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Libros sobre el tema "Scripture memorization"

1

McClure, May. The Sword: Scripture memorization, a must for today. Cour d'Alene, Idaho (P.O. Box 1313, Cour d'Alene 83816): Sword of the Spirit Ministries, 2001.

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2

Press, Aneko, ed. How to Study the Bible: Those who love thy law have great peace, and nothing shall cause them to stumble. (Psalm 119:165). Abbotsford, USA: Aneko Press, 2017.

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Collington, Sereta. Scripture Memorization Journal. Indy Pub, 2019.

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4

Kisak, Angelica. Scripture Memorization: Get Proven Techniques for Easy Scripture Memorization. Independently Published, 2023.

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Scripture Memorization Love Journal Vol. 1. USA: MystiWords, 2023.

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6

Kang, Joshua Choonmin y Dallas Willard. Scripture by Heart: Devotional Practices for Memorizing God's Word. InterVarsity Press, 2010.

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Davis, Andrew M. An Approach to Extended Memorization of Scripture. Ambassador International, 2014.

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8

Scripture by heart: devotional practices for memorizing God's word. Intervarsity, 2010.

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9

Ikomi, Tai O. The Flaming Sword: The Power of Scripture Memorization. Pneuma Life Publishing, 1999.

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10

His Word in My Heart: Memorizing Scripture for a Closer Walk with God. Moody Publishers, 2002.

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Capítulos de libros sobre el tema "Scripture memorization"

1

Vidas, Moulie. "Scholars, Transmitters, and the Making of Talmud". En Tradition and the Formation of the Talmud. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691154862.003.0005.

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This chapter examines three passages that associate with the “conservative,” transmission-oriented aspects of Torah study the occupation with the two bodies of knowledge that the rabbis received: the Written Torah (Scripture) and the Oral Torah (rabbinic tradition). These passages are all premised on a dichotomy between the “received” knowledge of Scripture and oral tradition, on the one hand, and the innovative, creative aspects of study on the other. Building on the work of Daniel Boyarin, Jeffrey Rubenstein, and others who showed that the Babylonian Talmud places a high value on dialectic and analysis at the expense of tradition and memorization, the chapter demonstrates the centrality of this preference to the self-perception of the Talmud's creators and situates it within a polemical conversation among Jews in late ancient Mesopotamia.
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Robson, Catherine. "The Memorized Poem in British and American Public Education". En Heart Beats. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691119366.003.0002.

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This chapter investigates recitation's progress within the mass educational systems that developed in Great Britain and the United States over the course of the nineteenth and twentieth centuries. Thus, this historical survey begins by scrutinizing the experiences of partial populations of individuals at relatively elite levels of society. First, it considers the utility of verse and memorization for very early learners, examining the service role played by poetry and poetic devices in the extended period during which rudimentary education in English was understood primarily as a necessary tool to unlock the Bible and Christian scriptures. It then proceeds to the era in which certain kinds of schools began to assign the memorization and recitation of vernacular literary and oratorical extracts as a task for their advanced readers. The chapter concludes with a brief consideration of the factors that affected the constitution of juvenile recitation canons over the years.
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