Littérature scientifique sur le sujet « Bibles, la biblia de las americas, study »

Jacob van Liesvelt, an Antwerpian printer, was executed in 1545 for publishing without the consent of the authorities. His sad story has been retold throughout the centuries. In an early Protestant tradition, it was argued that Van Liesvelt died because of certain Reformation-minded marginal notes contained in the Bible of 1542, an argument that has been continuously elaborated upon over the years, giving rise to the myth of Van Liesvelt as the martyr of the Word of God. This article critically questions the story of Van Liesvelt's execution, showing ways to “debunk” the myth. However, in her book Pragmatic Toleration (2015), the American scholar Victoria Christman reworks a theory earlier put forward in an article in The Sixteenth Century Journal (2011), building on the Van Liesvelt myth from husband to widow. She argues that the latter, Maria Ancxt, simply continued her husband's Protestant Bible production, uninhibited by his terrifying fate and without experiencing any form of judicial censure. This essay, in contrast, presents a painstaking study of Ancxt's entire Bible production, which firmly arrives at the conclusion that it was largely Catholic in character—although Ancxt explored the boundaries of what was possible—and that this is the reason why she was never disturbed by the authorities. This essay, therefore, also includes more general remarks on confessionally or ideologically colored history writing—in the past and present—while exploring its boundaries.

The study of indirect translations (IT) into Ukrainian, viewed from a psycholinguistic perspective, will contribute to a better understanding of Soviet national policies and the post-Soviet linguistic and cultural condition. The paper pioneers a discussion of the strategies and types of IT via Russian in the domains of literature and religion. In many cases the corresponding Russian translation, which serves as a source text for the Ukrainian one, cannot be established with confidence, and the “sticking-out ears” of Russian mediation may only be monitored at the level of sentence structure, when Russian wording underlies the Ukrainian text and distorts its natural fluency. The discussion substantiates the strategies and singles out the types of IT, in particular, (1) Soviet lower-quality retranslations of the recent, and mostly high-quality, translations of literary classics, which deliberately imitated lexical, grammatical, and stylistic patterns of the Russian language (became massive in scope in the mid1930s); (2) the translation-from-crib type, or translations via the Russian interlinear version, which have been especially common in poetry after WWII, from the languages of the USSR nationalities and the socialist camp countries; (3) overt relayed translations, based on the published and intended for the audience Russian translations that can be clearly defined as the source texts for the IT into Ukrainian; this phenomenon may be best illustrated with Patriarch Filaret Version of the Holy Scripture, translated from the Russian Synodal Bible (the translation started in the early 1970s); and, finally, (4) later Soviet (from the mid1950s) and post-Soviet (during Independence period) hidden relayed translations of literary works, which have been declared as direct ones but in fact appeared in print shortly after the publication of the respective works in Russian translation and mirrored Russian lexical and stylistic patterns. References Белецкий, А. Переводная литература на Украине // Красное слово. 1929. № 2. С. 87-96. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 376-391. Бурґгардт, Осв. Большевицька спадщина // Вістник. 1939. № 1, Кн. 2. С. 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281 Дзера, О.. Історія українських перекладів Святого Письма // Іноземна філологія. 2014. Вип. 127, Ч. 2. С. 214–222. Філарет, Патріарх Київський та всієї Руси-України, Василь Шкляр, Микола Вересень, В’ячеслав Кириленко. Розмова В’ячеслава Кириленка із Патріархом Київським та всієї Руси-України Філаретом. Віра. У кн.: Три розмови про Україну. Упорядник та радактор В. Кириленко. Х.: Книжковий Клуб «Клуб Сімейного Дозвілля», 2018. С. 9-92. Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company. Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm Коломієць Л. В. Український художній переклад та перекладачі 1920-30-х років: матеріали до курсу «Історія перекладу». Вінниця: «Нова книга», 2015. Іларіон, митр. Біблія – найперше джерело для вивчення своєї літературної мови / Митр. Іларіон // Віра і культура. 1958. Ч. 6 (66). С. 13–17. Іларіон, митр. Біблія, або Книги Святого Письма Старого и Нового Заповіту. Із мови давньоєврейської й грецької на українську дослівно наново перекладена. United Bible Societies, 1962. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Лукаш М. Прогресивна західноєвропейська література в перекладах на українську мову // Протей [редкол. О. Кальниченко (голова) та ін.]. Вип. 2. X.: Вид-во НУА, 2009. С. 560–605. Майфет, Г. [Рецензія] // Червоний шлях. 1930. № 2. С. 252-258. Рец. на кн.: Боккаччо Дж. Декамерон / пер. Л. Пахаревського та П. Майорського; ред. С. Родзевича та П. Мохора; вступ. ст. В. Державіна. [Харків]; ДВУ, 1929. Ч. 1. XXXI, 408 с.; Ч. 2. Цит за вид.: Кальниченко О. А., Полякова Ю. Ю. Українська перекладознавча думка 1920-х – початку 1930-х років: Хрестоматія вибраних праць з перекладознавства до курсу «Історія перекладу» / Укладачі Леонід Чернований і Вячеслав Карабан. Вінниця: Нова Книга, 2011. С. 344-356. Munday, J. (2010). Introducing Translation Studies: Theories and Applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Плющ, Б. O. Прямий та неопрямий переклад української художньої прози англійською, німецькою, іспанською та російською мовами. Дис. …канд. філол. наук., Київ: КНУ імені Тараса Шевченка, 2016. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Солодовнікова, М. І. Відтворення стилістичних особливостей роману Марка Твена «Пригоди Тома Сойера» в українських перекладах: квантитативний аспект // Перспективи розвитку філологічних наук: Матеріали ІІІ Міжнародної науково-практичної конференції (Хмельницький, 24-25 березня). Херсон: вид-во «Гельветика», 2017. С. 99-103. Sommer, D, ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In M. Baker (ed.). Routledge Encyclopedia of Translation Studies, (pp. 240-244). London & New York: Routledge. References (translated and transliterated) Beletskii, A. (1929). Perevodnaia literatura na Ukraine [Translated literature in Ukraine]. Krasnoe Slovo [Red Word], 2, 87-96. Reprint in: Kalnychenko, O. A. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds.). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 376-391). Vinnytsia: Nova Knyha, Burghardt, O. (1939). Bolshevytska spadschyna [The Bolsheviks’ heritage]. Vistnyk [The Herald], Vol. 1, Book 2, 94-99. Dollerup, C. (2014). Relay in Translation. Cross-linguistic Interaction: Translation, Contrastive and Cognitive Studies. Liber Amicorum in Honour of Prof. Bistra Alexieva published on the occasion of her eightieth birthday, Diana Yankova, (Ed.). (pp. 21-32). St. Kliminent Ohridski University Press. Retrieved from https://cms13659.hstatic.dk/upload_dir/docs/Publications/232-Relay-in-translation-(1).pdf Dong, Xi (2012). A Probe into Translation Strategies from Relevance Perspective—Direct Translation and Indirect Translation. Canadian Social Science, 8(6), 39-44. Retrieved from http://www.cscanada.org/index.php/css/article/viewFile/j.css.1923669720120806.9252/3281 Dzera, O. (2014). Istoriia ukraiinskykh perekladiv Sviatoho Pysma [History of Ukrainian translations of the Holy Scripture]. Inozemna Filologiia, 127, Part 2, 214-222. Filaret, Patriarch of Kyiv and all Rus-Ukraine et al. (2018). Rozmova Viacheslava Kyrylenka iz Patriarkhom Kyivskym ta vsiiei Rusy-Ukrainy Filaretom. Vira [A Conversation of Viacheslav Kyrylenko with Patriarch of Kyiv and all Rus-Ukraine Filaret. Faith]. In: Try rozmovy pro Ukrainu [Three Conversations about Ukraine], compiled and edited by V. Kyrylenko. Kharkiv: Family Leisure Club, 9-92. Flynn, P. (2013). Author and Translator. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4, (pp. 12-19). Amsterdam / Philadelphia: John Benjamins Publishing Company. Gutt, E.-A. (1990). A theoretical account of translation – without a translation theory. Retrieved from http://cogprints.org/2597/1/THEORACC.htm Kolomiyets, L. (2015). Ukraiinskyi khudozhniy pereklad ta perekladachi 1920-30-kh rokiv: Materialy do kursu “Istoriia perekladu” [Ukrainian Literary Translation and Translators in the 1920s-30s: “History of translation” course materials]. Vinnytsia: Nova Knyha. Ilarion, Metropolitan (1958). Bibliia – naipershe dzherelo dlia vyvchennia svoiei literaturnoi movy [The Bible is the first source for studying our literary language]. Vira i kultura [Faith and Culture], No. 6 (66), 13–17. Ilarion, Metropolitan. 1962. Bibliia abo Knyhy Sviatoho Pusma Staroho i Novoho Zapovitu. Iz movy davnioievreiskoi i hretskoi na ukrainsku doslivno nanovo perekladena. Commissioned by United Bible Societies. Jinyu L. (2012). Habitus of Translators as Socialized Individuals: Bourdieu’s Account. Theory and Practice in Language Studies, 2(6), 1168-1173. Leighton, L. (1991). Two Worlds, One Art. Literary Translation in Russia and America. DeKalb, Ill.: Northwestern Illinois UP. Lukash, M. (2009). Prohresyvna zakhidnoievropeiska literatura v perekladakh na ukraiinsku movu [Progressive West European Literature in Ukrainian]. Protei. Vol. 2. Edited by O. Kalnychenko. Kharkiv: Vydavnytstvo NUA, 560-605. Maifet, H. (1930). [Review]. Chervonyi Shliakh [Red Path], 2, 252-258. Review of the book: Boccaccio G. Decameron. Tr. by L. Pakharevskyi and P. Maiorskyi; S. Rodzevych and P. Mokhor (Eds.).; introduction by V. Derzhavyn. Kharkiv: DVU, 1929. Part 1. XXXI; Part 2. Reprint in: Kalnychenko, O. and Poliakova, Yu. (2011). In Leonid Chernovatyi and Viacheslav Karaban (Eds). Ukraiins’ka perekladoznavcha dumka 1920-kh – pochatku 1930-kh rokiv: Khrestomatiia vybranykh prats z perekladosnavstva do kursu “Istoriia perekladu” [Ukrainian translation studies of the 1920s – early 1930s: A textbook of selected works in translation studies for a course on the “History of Translation”]. (pp. 344-356). Vinnytsia: Nova Knyha. Munday, J. (2010). Introducing Translation Studies: Theories and applications. 2nd Ed. London & New York: Routledge. Pauly, M. D. (2014). Breaking the Tongue: Language, Education, and Power in Soviet Ukraine. Toronto Buffalo London: University of Toronto Press. Pieta, H. & Rosa, A. A. (2013). Panel 7: Indirect translation: exploratory panel on the state-of-the-art and future research avenues. 7th EST Congress – Germersheim, 29 August – 1 September 2013. Retrieved from http://www.fb06.uni-mainz.de/est/51.php Pliushch, B. (2016). Direct and Indirect Translations of Ukrainian Literary Prose into English, German, Spanish and Russian. PhD thesis. Manuscript copyright. Kyiv: Taras Shevchenko National University of Kyiv. Ringmar, M. (2012). Relay translation. In Yves Gambier, Luc van Doorslaer (Eds.), Handbook of Translation Studies, 4 (pp. 141-144). Amsterdam / Philadelphia: John Benjamins Publishing Company. Simeoni, D. (1998). The pivotal status of the translator’s habitus. Target, 10(1), 1-39. Solodovnikova. M. I. (2017) Vidtvorennia stylistychnykh osoblyvostei romanu Marka Tvena “Pryhody Toma Soiera” v ukrainskykh perekladakh: kvantytatyvnyi aspekt. Perspektyvy rozvytku filolohichnykh nauk: Book of abstracts of III International Scientific Conference (Khmelnytskyi, 24-25 March). Kherson: Helvetyka Publishing House. (99-103). Sommer, D., Ed. (2006). Cultural Agency in the Americas. [Synopsis]. Durham, NC: Duke University Press. Špirk, J. (2014). Censorship, Indirect Translations and Non-translation: The (Fateful) Adventures of Czech Literature in 20th-century Portugal. Newcastle upon Tyne: Cambridge Scholars Publishing. Venuti, L. (2001). Strategies of Translation. In Routledge Encyclopedia of Translation Studies, (pp. 240-244). M. Baker (ed.). London & New York: Routledge.

O presente estudo visa a discutir um registro histórico do Brasil, com base em um olhar elogioso e mesmo eufórico, a seu respeito no jornal britânico The Economist durante o segundo mandato do ex-Presidente Lula. O veículo é considerado por economistas e especialistas do mercado financeiro de todo o mundo como a bíblia do liberalismo mundial; com essa “marca” The Economist vai do pânico com a iminente vitória do ex-líder sindical em 2002 ao entusiasmo com a postura do ex-Chefe de Estado da maior potência econômica latino-americana em menos de uma década! Este paper, com alicerce teórico envolto pela análise de discurso e por importantes aspectos folkcomunicacionais, faz um retorno a um passado histórico recente, no entanto, extremamente distante da realidade brasileira atual, na qual a crise permeia diversos setores e a linguagem folk, leve, pacífica deu lugar ao discurso do “negacionismo” face a demandas sociais de ordem emergencial, como é o caso da fome, do emprego, da saúde pública. Por fim, o que foi “marolinha” na economia do Governo Lula, se transformando em elogios e exemplo para todo o planeta, parece hoje um longínquo registro histórico. É o referido registro que ora se apresenta, envolvendo o discurso como o eixo central da imagem folk de um ex-presidente brasileiro que trouxe elogios e euforia ao seu país. Brasil; Folkcomunicação; Lula; The Economist. The present study aims to discuss a historical record of Brazil, based on a complimentary and even euphoric look, about it in the British newspaper The Economist during the second term of former President Lula. The vehicle is regarded by economists and financial market experts from around the world as the bible of world liberalism; with this "brand" The Economist goes from panic with the imminent victory of the former union leader in 2002 to enthusiasm for the former Head of State of Latin America's greatest economic power house in less than a decade! This paper, with theoretical foundation surrounded by discourse analysis and important folkcommunicational aspects, makes a return to a recent historical past, however, extremely distant from the current Brazilian reality, in which the crisis permeates various sectors and the folk language, light, peaceful gave way to the discourse of "denialism" in the face of social demands of emergency order, as is the case of hunger , employment, public health. Finally, what was "marolinha" in the economy of the Lula Government, turning into praise and example for the whole planet, today seems a distant historical record. It is the aforementioned record that now presents itself, involving the speech as the central axis of the folk image of a former Brazilian president who brought praise and euphoria to his country. Brazil; Folkcommunication; Lula; The Economist. El presente estudio pretende discutir un registro histórico de Brasil, basado en una mirada complementaria e incluso eufórica, al respecto en el diario británico The Economist durante el segundo mandato del expresidente Lula. El vehículo es considerado por economistas y expertos en mercados financieros de todo el mundo como la biblia del liberalismo mundial; con esta "marca" The Economist pasa del rey del pánico con la inminente victoria del ex líder sindical en 2002 al entusiasmo por la antigua casa de poder económico del ex Jefe de Estado de América Latina en menos de una década. Este trabajo, con fundamento teórico rodeado de análisis del discurso y aspectos folclóricos importantes, hace un retorno a un pasado histórico reciente, sin embargo, extremadamente distante de la realidad brasileña actual, en la que la crisis impregna diversos sectores y el lenguaje popular, ligero, pacífico dio paso al discurso del "negacionismo" frente a las demandas sociales del orden de emergencia, como es el caso del hambre , empleo, salud pública. Finalmente, lo que fue "marolinha" en la economía del Gobierno de Lula, convirtiéndose en elogios y ejemplo para todo el planeta, hoy parece un registro histórico lejano. Es el mencionado registro que ahora se presenta, que involucra el discurso como eje central de la imagen popular de un ex presidente brasileño que trajo elogios y euforia a su país. Brasil; Folkcomunicación; Lula; The Economist.

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This study compared three groups of adult learners in a church education environment in order to determine the effectiveness of using lecture/demonstration plus cooperative learning elements with or without group processing (LCL) as compared to the use of lecture/demonstration plus individualistic learning elements (LIL) with the Inductive Bible Study Method (IBSM) as the common subject for all groups. While group A experienced highly structured cooperative learning without having group processing, group B experienced highly structured cooperative learning with an emphasis on group processing. Group C served as a control group. This study took place with a total of five class hours. For measuring student cognitive achievement, the subjects were administered a written pretest and posttest in the form of a "use-of-IBSM measure." For measuring students' attitude toward Bible interpretation (as promoted by IBSM), the students responded to an "attitude-toward-Bible-interpretation measure" at pretest and posttest. For measuring students' affective reactions, the students responded to a posttest-only "students'-satisfaction-with-the-learning-experience measure". Students' attitude toward the philosophy behind IBSM was measured by using an "attitude-toward-IBSM" instrument at posttest. In addition, teachers and students were interviewed orally at posttest to ascertain their affective reactions to the instructional approach they experienced. Connections between demographic data and students' use and/or attitude toward ISBM, as well as their satisfaction with the learning experience and attitude toward cooperative versus individualistic instructional methodology were also explored. The data from the use-of IBSM as well as attutide-toward-Bible-interpretation measures were analyzed by analysis of covariance. Other posttest-only tests were analyzed by a priori comparisons. Three major findings of this study were: (1) LCL did not produce any significant impact on learners' use of IBSM, attitude toward IBSM, or satisfaction with the learning experiences compared to LIL; (2) Group processing did not enhance the achievement effects of the experimental group B when compared to other contrast groups; and (3) LCL promoted students' affective outcomes in the areas of consensus building and intragroup dynamics.

The methodological approach used to tell the Smith sisters’ story is first and foremost a case study of women in the nineteenth century and the gendered categories that were constructed to define women. The story will be told through a biographical narrative, which will allow Hannah, Julia, and Abby Smith’s to tell their story in their own voice. Also, included within the biography is an examination of the nineteenth-century theories that defined women’s lives, and what effect, if any, these theories had on the Smiths. Each chapter is layered with three different narratives in an attempt to unravel the world that women lived in the nineteenth century. First, the chapter provides a description and analysis of the specific theories such as Republican Motherhood and cult of domesticity to ground the Smith women in the discursive world in which they lived. Then the chapter closely examines the practice or the way the Smith women lived their lives and what they thought about their world. Lastly, each chapter explores the secondary sources that have been written about each subject, such as the new female seminaries that opened in the nineteenth century. By combining these approaches, I hope to avoid some of the shortcomings that dominate the study of women today. First, the theoretical models and the study of real lives of women actually leave women out of their own stories. Second, historians tend to evaluate women’s lives from the past based upon their own political agendas and their own beliefs of what freedom and rights mean completely discarding what it might have meant to women in their own time period.

碩士
淡江大學
美國研究所碩士班
93
After the U.S Supreme Court declared that Engel v. Vitale（1962）and Abington School District v. Schempp（1963）were unconstitutional, attributing to the reason that students at public school were ruled to pray and read Bible. The typical issue of religious education has been widely discussed up to now. This issue discussed in this thesis was related to the Freedom of Religion of the First Amendment. One of cases is the free exercise clause, and another is the establishment clause. The main issues in religious education in the U.S. public school are voluntary prayer, Bible reading, teaching Evolutionism, putting the Cross up in the classroom, making use of the classroom and resources in public school. In my thesis, I discussed the voluntary prayer and Bible reading only. This issue was most widely discussed by the Congress and the organizations of religion, especially the New Christian Right. The prayer led by the priests at the graduation of the public school was also unconstitutional. That’s the reason that those people who pro the prayer in public school tried to pass the Amendment in 60’s, 80’s and 90’s, but still failed at last. Then passed the Equal Access Act. To pray and read Bible in the private school is acceptable; However, in the public school, it’s still a controversy issue. In that the public school is a compulsory educational system, asking student to pray in the public school is disputable. In the future, this kind of issue will still happen in the public school. Therefore, the school district, State and the government cannot take off the responsibility to look for the best way to solve the problem.

This study presents an insider’s view concerning the significant influence of American fundamentalism at Prairie Bible Institute (Three Hills, Alberta, Canada) during the tenure of the school’s co-founder and primary leader, Leslie Earl Maxwell. During much of the period covering 1922-1980, PBI rivaled well-known American schools such as Moody Bible Institute, the Bible Institute of Los Angeles (BIOLA) and Columbia Bible College in Columbia, South Carolina, in size. These schools were also highly efficient in producing hundreds of missionaries and Christian workers to serve the fundamentalist cause in North America and around the world. As a belated response to Dr. John Stackhouse, Jr.’s portrayal of PBI in his 1993 book, Canadian Evangelicalism in the Twentieth Century: An Introduction to Its Character, this thesis offers clarification and modification to Stackhouse’s work regarding how PBI during the Maxwell era should be viewed by students of church history. It is argued here that the ubiquitous influence of the United States of America on Canadian life is clearly visible in the nature of the Christian fundamentalism that prevailed at PBI under Maxwell’s leadership. The work thereby lends a certain amount of credibility to the suggestions made by some scholars that PBI during Maxwell’s career might legitimately be considered an outpost of American fundamentalism. Employing primarily a quantitative assessment of the evidence in combination with personal anecdotes and a few basic statistics, the thesis reveals that Maxwell’s personality and rhetoric were consistently more militant than Stackhouse allows. PBI’s affinity for many of the distinctives of American fundamentalist theology and culture are also documented. Such an approach serves the additional purpose of enabling the writer to call into question the utility of considering militancy the defining characteristic of twentieth-century evangelicalism when considered from a post-9/11 perspective. It also enables a challenge of Stackhouse’s assumption that what he identifies as “sectish” Canadian evangelicalism is ultimately as substantially different from American fundamentalism as the Canadian scholar infers.
Christian Spirituality, Church History and Missiology
D.Th. (Church History)

AbstractThis chapter examines further considerations derived from the research.Institutional factors related to religion exert a stronger structural and long-term influence on prosperity (competitiveness and corruption) than the cultural influence of religion (adherents).Prosperity and educational differences between Protestants (higher) and Roman Catholics (lower) are still evident in Germany and Switzerland. Such differences are even more prominent comparing national levels (cross-country) throughout Europe and the Americas.Thousands of years of hegemony characterise the Roman Catholic Church as a global political-religious institution. The associated corruption in all the countries under its influence may well be related to the corrupt fruits for which “we shall know them” in the parable of Jesus (King James Bible, 1769, Matthew 7:15–23). Among others, these fruits have also been the abuse scandals, maintenance of ignorance, and persecution of God’s Word, in the name of Jesus Christ.The results of this study open up various avenues for future research. The QCA evidence generated here allows further analysis of every country in Europe and the Americas. Future research might also continue to apply the vast amount of information collected and already codified in this study.

Chapter 4 focuses on a Faith in Place bible study on food and faith held at an African American church. This bible study was one of Veronica Kyle’s first sustained recruitment efforts and through the group she developed her approach for attracting other African Americans to Faith in Place. Rather than conforming to the norms of religious environmental ideology that developed through the work of white scholars and activists, this chapter demonstrates, Kyle helped the women cultivate an awareness of and language about the environment through a distinctive focus on the history and current circumstances of African Americans.

Abstract “Literary criticism, long thought to be peripheral or even irrelevant to biblical studies, has emerged since the mid-1970s as a new major focus of academic biblical scholarship in North America, England, and Israel.” In The Literary Guide to the Bible, Robert Alter and Frank Kermode thus take note of a recent shift in the scholarly study of the Bible, a shift to which they have both made major contributions. This movement can be observed among staunch biblicists as well as theological liberals; it has taken place in the ranks of the most contemporary of literary theorists as well as among traditionalists in literary criticism. It is true that the concept of literature is often different in many of these studies; it may be a matter of recurrent images, of traditional genres, or radical indeterminacy between competing tropes. It is also true that such studies vary in their conception of the Bible itself. Some critics treat the Hebrew Bible of Judaism, others the Christian Bible with Old and New Testaments; among those who deal with the Christian Old Testament some treat the more restricted Protestant canon and some the expanded Catholic list of books. Nevertheless, in spite of these differences, a striking convergence has been taking place between biblical scholarship, traditionally cast in historical and theological frameworks, and literary criticism, traditionally concerned with secular texts.

Abstract Out of Afro-America too, “always something new.” The following pages disclose something new out of Afro-America. Here the sacred text of Western culture, the Bible, comes to view as a magical formulary for African Americans; a book of ritual prescriptions for reenvisioning and, therein, transforming history and culture. In this way the veracity of Pliny’s ancient proverb is confirmed. The claim ‘something new out of Africa’ is confirmed by a heretofore unacknowledged combination: the combining of (1) biblical interpretation, with (2) magical transformation, as practiced by the descendents of Africans in North America. Folk practices like conjure, of course, are as old as magic everywhere. What is innovative is a remarkably efficacious use of biblical figures, with a historically transformative and therapeutic intent, in the social imagination and political performances of black North Americans. The term “conjuring culture” expresses that magical intent as explicitly as possible. Once one knows what to look for, indeed, a conjurational employment of biblical figures becomes increasingly transparent—even compelling. Accordingly, throughout the following study I felt compelled not merely to explicate conjurational performances, but also to display them by mirroring, in the very style of presentation, the power and efficacy of conjuring-with-Scripture.

Abstract This concluding chapter acknowledges that the focus of this study has been primarily on Western Christianity and more specifically, in its American context. It commends the shifting of the effects of Scripture to the Global South (Asia, Africa, Latin America), recognizing the already ongoing efforts by other scholars. The chapter then summarizes the book’s primary focus—an examination of the ways that biblical texts have shaped history and, conversely, the ways that history has shaped the interpretation of texts. In this context of reciprocal circularity, biblical texts have functioned as transforming agents, re-created meaning, comprehending sources, hermeneutical keys, and secondary justifications.

Abstract Robert Gordis (1908-1992) was born in New York. He received his rabbinical ordination from the Jewish Theological Seminary of America in 1932. A year earlier, in 1931, he had already begun to serve as the rabbi of Temple Beth El in Far Rockaway, New York, and he served in this position until 1968. In addition, a lifelong student of the Hebrew Bible, he began to teach biblical studies at the Jewish Theological Seminary in 1940, and then taught at Columbia University beginning in 1948, at Union Theological Seminary beginning in 1960, and finally, at Temple University from 1967 to 1974. He also served as editor of the influential journal Judaism, as the president of the Conservative movement’s Rabbinical Assembly, as president of the Synagogue Council of America, and as a consultant to the Center for the Study of Democratic Institutions. His main area of scholarly expertise was the so-called wisdom literature of the Bible, e.g., Ecclesiastes and Job, and he wrote valuable studies of both of these biblical books. In addition, he wrote several books on Jewish theology, intended for the wider Jewish community as well as for scholars, that established his reputation as a theologian.

Abstract African American interpretation of the book of Hosea demonstrates the multiple priorities that define African American biblical scholarship and the diverse interactions between the book of Hosea and the needs of African American communities. African American liberationists have focused their attention on Hosea’s references to Egypt in the project of recovering black presence in the Bible. Renita Weems and other African American womanist and feminist scholars have critically analyzed the metaphors in Hosea, especially the marriage metaphor, to find ways of resisting the embedded harmful ideologies and create liberatory readings for African American women and other vulnerable communities. The study of Hosea by womanist scholars contributed directly to the formation of womanist hermeneutics which seek to empower readers to creatively and critically engage with the biblical texts. These scholars have also gestured toward an ecological reading of the book of Hosea. Allusions to Hosea by Toni Morrison in Beloved have clarified opportunities for an intercontextual reading between exilic/postexilic redactions of Hosea and African American communities as they address issues of hostile appropriation and traumatic memory after devastation. The range of interpretive projects discussed in this essay illustrate Hosea’s direct and indirect effects on African American life, and the dexterity of African American interpreters relates even troubling biblical texts to the well-being of their communities.

This chapter introduces the book’s main argument: that the three original American races, “black,” “red,” and, “white,” were constructed first in the written archive before they were read onto human bodies. It argues that because of America’s uniquely religious history, the racial construction sites of Americans of Native, African, and European descent were religious archives. The Mormon people’s relationship with race serves as a case unto itself and a case study of the larger relationship between religious writings and race. During the nineteenth century early Mormons taught a theology of “white universalism,” which held that even non-whites, whom the Bible and the Book of Mormon taught were cursed with dark skin because of their ancestors’ sin against their families, could become “white” through dedication to the restored Mormon gospel. But Mormons eventually abandoned this “white universalism,” and instead taught and practiced a theology of white supremacy.

This chapter tracks a problem of reading posed by Cotton Mather’s Biblia Americana (1693–1728), notably his commentary on a “water-dove” simultaneously presented as the dove sent from Noah’s ark and an actual New England bird specimen in Mather’s study. Exploring how Mather’s reference to “This” bird poses an intractable problem of situating the text within its historical context, the chapter elaborates what Goldberg calls a “pigeon effect” whereby the challenge of reading birds is always a challenge of reading words.

By the 1920s and 1930s those concerned with keeping a Christian presence faced many challenges. One solution was for mainline Protestant denominations to strengthen their student ministries, especially on state university campuses. One approach was to sponsor “Bible chairs” in which qualified professors taught courses on the Bible or Christian religious themes for credit. By 1940 virtually all church-related schools and most state universities had departments of religion. These were liberal Protestant institutions and emphasized scientific and literary study of religion. Despite these efforts higher education was rapidly growing in many other areas, so religion remained peripheral to most of their activities. As compensation this was an era of building huge chapels. Student religious life declined; the YMCA and YWCA in particular declined as did evangelical religious interests. Chapel requirements largely disappeared. The dominant liberal Protestants emphasized teaching character and becoming good citizens grounded in the broadly Christian tradition.

By looking backwards we can often discover solutions that will allow forward progress. We see in the bible the idea that history repeats itself: What has been will be again, what has been done will be done again; there is nothing new under the sun. Ecclesiastes 1:9 But the author subscribes to the idea put forward by the American humorist, Mark Twain: History doesn’t repeat itself, but sometimes it rhymes. The design and construction of water-borne craft using “scientific” methods is a relatively recent development in the context of the whole history of that activity, and is by no means universally applied even today Many traditional craft in current service still rely on the process akin to natural selection, as proposed by Darwin, that is, it is not the strongest, most intelligent nor the fittest that survive but those that best adapt. And the evolutionary process continues today. From Bangkok water taxis with “long-tail” propulsion systems, and from Haitian fishing boats with high performance new sails to whaling umiaks in NW Alaska covered with tensioned membrane skins made from walrus hide and equipped with outboard motors, there can be value in studying the design, construction and operational approaches of these craft. Such consideration can lead to insights for the modern naval architect. A number of well-researched publications (Tapan Adney, 1964) and (Haddon, 1975) give a wealth of information on indigenous craft. Sturgeon Nose Canoe USN ZUMWALT Class Destroyer. Noble Lessons to be learned from the study of indigenous craft 2 Lessons such as optimizing weight/strength ratios, minimizing resistance, utilizing materials in clever ways, developing repairable structures etc., can all be learned from the study of indigenous craft. The sense of continuity with a living past obtained by the study of the work of previous generations of designers and builders, realizing that many current problems were their problems too, is both valuable and satisfying. That said, not all examples given in this paper can be directly linked to designers actively seeking out past developments. Some examples have occurred by coincidence, some by accident and some by unwitting “reinvention of the wheel”. Many “new” ideas, however, have been tried before and it is very often possible to test a new idea against past experience. This paper builds on previous ethno-technical study, (Noble 1994) describing the author’s experience in this field and uses a number of specific examples to illustrate the premise.