Gotowe bibliografie tematyczne / Scripture

Gotowa bibliografia na temat „Scripture”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Scripture"

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Lillback, Peter A. "EDITORIAL: A NEW NINETY-FIVE THESES ON SCRIPTURE". CALVIN AND THE LATER REFORMATION 3, nr 2 (1.10.2017): 7–16. http://dx.doi.org/10.35285/ucc3.2.2017.edi.

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October 31, 2017 1. The church is always in need of reforming according to the Word of God if it is to remain the Christian church. 2. A program for reforming the church requires a reaffirmation of sola Scriptura. 3. The church’s way of reading and understanding Scripture must be formed by Scripture itself, with Scripture interpreting Scripture. 4. Postmodern rejections of Scripture’s story line propose substitute narratives based on an a priori rejection of the divine inspiration of Scripture. 5. Postmodern methods of biblical interpretation reject sola Scriptura and replace it with a biblically alien system of hermeneutics. 6. The Scriptures offer assurance and confident hope, whereas postmodern interpretations are self-focused, resulting in relativism, uncertainty, and narcissism. 7. The interpretation of Scripture is not ultimately governed by the beliefs of a community, but rather by Scripture interpreting Scripture. Without this standard, the message of Scripture is relativized, resulting in ambiguity, and theological and spiritual chaos. 8. The rule of faith of Scripture compared with Scripture and Scripture interpreting Scripture is an objective standard for truth claims, meaningful discourse, and theological accountability. 9. Confessional orthodoxy is relevant and must be taken into account in biblical and theological interpretation. 10. No church confession is infallible, as this is true of Scripture alone. 11. ...
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Davis, Phillip Andrew. "Marcion’s Gospel and its Use of the Jewish Scriptures". Zeitschrift für die neutestamentliche Wissenschaft 112, nr 1 (1.02.2021): 105–29. http://dx.doi.org/10.1515/znw-2021-0006.

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Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.
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Toom, Tarmo. "&nbsp;Adrian's <em>Isagoge</em> and the d<em>ianoia</em> of scripture<strong><br /></strong>". Journal for Late Antique Religion and Culture 16 (20.02.2023): 32–49. http://dx.doi.org/10.18573/jlarc.134.

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A fifth-century handbook on Scripture and its interpretation, Adrian’s Isagōgē in sacras scripturas, is the only known and extant introductio in Greek which represents the Antiochean exegetical tradition. This treatise, which is available in two recensions, is largely an explanation of the stylistic idiosyncrasies of Scripture’s God-talk. Although Adrian acknowledges the fact that Scripture uses allegory to say various things (i.e., the compositional allegory), he discourages the use of allegory for interpreting that which Scripture says (i.e., interpretative allegory). This paper provides a critical assessment of Adrian’s hermeneutical advice and argues that the proposed disambiguation methods are not really sufficient for addressing the question of adequate interpretation of Scripture.
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Heath, Jane. "“I Remembered the Saying” (Tobit 2:6): Recognizing Emotions in Scripture with Tobit and Eve". Journal of Theological Interpretation 17, nr 1 (1.06.2023): 1–22. http://dx.doi.org/10.5325/jtheointe.17.1.0001.

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Abstract This experimental article is methodologically Christian, in the sense that it is structured as a Christian mimesis of how a scriptural saint cited Scripture. However, the choice of subject matter commits it to engaging with the post-Enlightenment secular context, and principles of exegetical, historical, and theological analysis anchor it within wider scholarly debates. Concretely, the article takes the scriptural portrayal of Tobit’s recognition of his own emotion in Scripture as a paradigm or type for one way of encountering Scripture today. The first part examines a vignette of Tobit remembering a scriptural text about grief at a moment when he experiences intense grief. The second, longer part explores the transition to the post-Enlightenment context by performing and interrogating an act of recognizing in Scripture an emotion that has only been theorized since the eighteenth century, namely “disgust,” which is “recognized” in the scriptural narrative of Eve’s temptation in Gen 3. The purpose of the mimetic reception and the scholarly interrogation of it is not to replicate or critique Tobit’s example, but to allow it to be inhabited in a way that can remain meaningful from a Christian perspective without closing our eyes to the real challenges of modernity and, lest it be forgotten, of being human. This is offered simply as one exhibit in a potentially capacious gallery of attempts to learn from the Scriptures and the saints how to inhabit Scripture in the modern world.
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Sonderegger, Katherine. "The Bible as Holy Scripture". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 31, nr 2 (28.03.2022): 127–41. http://dx.doi.org/10.1177/10638512221084235.

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The modern era has brought new elements to bear on the Doctrine of Holy Scripture: the centrality of Revelation and the character of the Bible as narrative. The first and second Vatican Councils exhibit these traits as much as do Karl Barth and Post-liberal theologians. This essay argues that the governing motif for a Doctrine of Scripture should be writing rather than speaking or disclosing, and Instruction rather than story. The pressure exerted by these modernist preoccupations has re-centered and deformed the proper weight and ordering of Scripture, diminishing Torah, elevating the Prophetic (historical) books, and bringing a Messianic reading of Scripture into sole possession of canonical interpretation. Paying close heed to Scripture's own self-identification as writing, as Book, brings the Five Books of Moses (the Pentateuch) to its proper place as head of the Scriptures, and places the New Testament as written text as proper complement to the Old.
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Najman, Hindy. "The Vitality of Scripture Within and Beyond the “Canon”". Journal for the Study of Judaism 43, nr 4-5 (2012): 497–518. http://dx.doi.org/10.1163/15700631-12341237.

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Abstract Challenging divisions between canonical and marginal texts, this essay critically evaluates the borrowing of the term “canon” from an Athanasian context and offers alternatives for thinking about the formation of scriptural authority in ancient Judaism. This essay focuses on the vitality of scripture as a corrective to scholarship which emphasizes canon, library, and prophetic cessation. To understand the authority of scripture is to understand scripture’s vitality in Ancient Judaism and, if the term “canon” is used, it should be used in a way that reflects this vitality.
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Allen, John J. "“Go up onto a High Mountain” (Is. 40:9): Theophanic Exegesis as Mystical Ascent in On First Principles". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, nr 1 (12.12.2019): 104–15. http://dx.doi.org/10.1177/1063851219878144.

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Origen of Alexandria’s exegetical method in On First Principles draws on theophanic language to explicate the Christian interpreter’s mystical ascent toward the contemplation of God through scripture. This method of theophanic exegesis seeks to move beyond the literal, “bodily” meaning of the scriptural text and reveal the hidden, “veiled” meaning. Scripture then becomes the intersection of God’s outpouring gift of theophanic partaking with the exegete’s morally purified gaze. Origen draws on specific theophanic encounters, such as Paul’s ascension and the Transfiguration of Jesus on Mount Tabor, as well as other mystical metaphors. By uncovering Origen’s approach to the “divine scriptures,” one can better appreciate his depth of faith—both moral and mystical. In this way, Origen’s method of exegesis can be situated within an interpretive tradition that employs the language of theophanies and fuses scriptural exegesis with moral purification and divine encounter.
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Vanhoozer, Kevin J. "The Sufficiency of Scripture: A Critical and Constructive Account". Journal of Psychology and Theology 49, nr 3 (24.02.2021): 218–34. http://dx.doi.org/10.1177/0091647121995836.

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One of the traditional perfections of Scripture according to historic Protestant orthodoxy, alongside inspiration, authority, and clarity, is sufficiency. Biblicists have taken this ball and run with it, insisting that everything we need to know, not only for salvation but for much else, is in the Bible. This essay attempts to clarify the concept of Scripture’s sufficiency by reviewing its history and by specifying how, and for what, it is “enough.” This involves distinguishing between formal and material sufficiency, and drawing distinctions between sources, resources, and norms. The paper argues that the sufficiency of Scripture must be understood alongside the principle of sola scriptura, and that the Bible alone is enough for ruling the church’s social imaginary, especially as this concerns the story of what God is doing in creation and redemption. Scripture is sufficient for understanding extra-biblical knowledge in the framework of biblical narrative and for perceiving reality as sustained and directed by the triune God. The essay concludes by offering recommendations for understanding the sufficiency of Scripture both in its proper domain (saving knowledge) and in areas outside its proper domain, such as the natural and social sciences, including psychology.
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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story". Journal of Theological Interpretation 1, nr 1 (2007): 101–15. http://dx.doi.org/10.2307/26421380.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Laytham, D. Brent. "Interpretation on the Way to Emmaus: Jesus Performs His Story". Journal of Theological Interpretation 1, nr 1 (2007): 101–15. http://dx.doi.org/10.2307/jtheointe.1.1.0101.

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Abstract Using recent claims that scriptural interpretation is a kind of performance, this article examines the "Walk to Emmaus" in Luke 24. There Jesus is presented as the authoritative interpreter of Scripture, both in his verbal performance on the road and his table performance in Emmaus. Luke's telling of Jesus' performance on the road both claims the Scriptures (soon to become the Christian OT) for Christ and frees the church for Christological readings. Luke's contrast between disheartened disciples and risen Christ reveals Jesus as the one who not only knows but is where the scriptural story is going. At table in Emmaus, the risen Jesus prompts their recognition by performance. He performs his identity by two enacted resemblances to prior meals: taking the role of host and a characteristic fourfold action that is recognizably similar to the feeding of the 5,000 and the Last Supper. Just as those prior meals were themselves performances of Scripture, both recalling and anticipating God's redemption, so Jesus' breaking of bread in Emmaus performs Scripture fulfilled in his death and resurrection. Refocusing on Jesus' table performance allows a clear connection between those meals, the breaking of bread in Acts, and the later Eucharist, while avoiding anachronistic claims about early Christian practice or Lukan intentionality. Finally, the article displays how "text talk" and table performance enable the two disciples to improvise their own faithful performance of Scripture in Jerusalem.
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Rozprawy doktorskie na temat "Scripture"

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Kearns, Kevin M. "Scripture for America: Scriptural Interpretation in John Locke's Paraphrase". Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc862806/.

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Is John Locke a philosopher or theologian? When considering Locke's religious thought, scholars seldom point to his Paraphrase and Notes on the Epistles of St. Paul. This is puzzling since the Paraphrase is his most extensive treatment of Christian theology. Since this is the final work of his life, did Locke undergo a deathbed conversion? The scholarship that has considered the Paraphrase often finds Locke contradicting himself on various theological doctrines. In this dissertation, I find that Locke not only remains consistent with his other writings, but provides his subtlest interpretation of Scripture. He is intentionally subtle in order to persuade a Protestant audience to modern liberalism. This is intended to make Protestantism, and specifically Calvinism, the vehicle for modern liberalism. This is seen clearly in Max Weber's The Protestant Ethic and the Spirit of Capitalism. Though Weber concludes that Protestant support for capitalism in the late 19th Century is due to its theological foundation, I find that Weber is actually examining Lockean Protestantism. Locke's success in transforming Protestantism is also useful today in showing how a modern liberal can converse with someone who actively opposes, and may even wish to harm, modern liberalism. The dissertation analyzes four important Protestant doctrines: Faith Alone, Scripture Alone, the church and family, and Christian political life.
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Sugimoto, Tomotoshi. "Chronicles as historiography : an investigation in scripture's use of scripture". Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/14452/.

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Zubyk, Richard Anthony Jr. "Scripture as Architecture". Thesis, Virginia Tech, 1999. http://hdl.handle.net/10919/31783.

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A church performs many functions. It presents an image; prepares the believer for worship; introduces the unbeliever to God; facilitates worship services; projects the words of the pastor; resonates the music of the choir and orchestra; deepens knowledge and understanding of the faith; instructs children as well as adults; promotes fellowship; shelters the needy; hosts meetings; serves meals; strengthens families; supports missions and ministries; and accommodates weddings, funerals, and baptisms. These functions are performed in obedience to the Word of God. They are expressions of Scripture. In the past, the church building itself expressed Scripture. The cruciform plan of the great cathedrals was the most profound example, depicting the symbol of Christianity. Clerestory windows filled the vaulted heights above the nave with heavenly light. Mosaics, reliefs, icons and stained glass windows illustrated biblical stories. How else can the architecture of the church building express Scripture? How can Scripture inspire architecture?
Master of Architecture
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Erni, Francis D. "Franciscan spirituality and scripture". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Lasher, Christa Marie. "Bhaktivedanta Swami's American Scripture". Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/rs_theses/25.

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This essay explores ISKCON’s religious text A.C. Bhaktivedanta Swami Prabhupada’s commentary on the Bhagavad Gita, the Bhagavad Gita As It Is, as an American scripture. This commentary expressed a philosophy which attracted ISKCON’s American converts and gave voice to the protest they had against the larger American culture. Using Thomas Tweed’s theory of dissent, I show how the Bhagavad Gita As It Is gave the American converts of the 1960s and 1970s a language of dissent in the larger American conversation and allowed them to create an alternative American identity. In this way, the Bhagavad Gita is an American text.
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Powery, Emerson B. "Jesus reads Scripture : the function of Jesus' use of Scripture in the synoptic Gospels /". Leiden : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39053804z.

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Woods, Julie Irene. "Jeremiah 48 as Christian Scripture". Thesis, Durham University, 2009. http://etheses.dur.ac.uk/2050/.

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The oracle concerning Moab in Jeremiah 48 is one of the 'hard texts' of the OT. This thesis seeks to find a means of reading the oracle in a way that does justice to the text both in its ancient context and in a Christian frame of reference. The opening chapter reviews existing scholarship on this text (and related texts). The two chapters which then follow preface and contextualise the main discussion; they focus, respectively, on the differing textual traditions in MT and LXX, and on the parallel material in Jeremiah 48 and Isaiah 15-16. It transpires that MT Jeremiah 48 contains a more marked note of lament than LXX Jeremiah 31 and that Jeremiah 48 has a broader purview than Isaiah 15-16. Chapters Four and Five then examine how US and UK Christian interpreters have dealt with the text; those from the US are Fretheim, Miller and Brueggemann, while those from the UK are Jones and Clements. The US scholars in particular bring out some key elements of the oracle: the tone of lament (Fretheim), God's sovereignty (Miller), and Moab's pride and plays for power (Brueggemann).The last two chapters offer a fresh reading. Chapter Six proposes that the problematic 48:10 was inserted by a scribe who longed to see the words of Jeremiah 48 brought to completion. Chapter Seven considers Jeremiah 48 as a whole, noting rhetorical features that suggest Moab’s history has a cyclical nature in which Moab's sin leads to her destruction, but then she is restored again. Finally, two film-like imaginative readings explore the possible continuities and differences between Jeremiah 48 in its ancient context and in a Christian frame of reference
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Earl, Douglas Scotohu. "Reading Joshua as Christian scripture". Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2267/.

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The perception of historical and ethical difficulties associated with Joshua in the twentieth century have led to difficulties in appropriating it as Christian Scripture. I argue that from the perspective of cultural memory Joshua nonetheless has an important role as Scripture, but, moreover, that in engagement with patristic interpretation such difficulties call for Joshua to be read in a different way from that in which it has been since at least the time of Calvin onwards. I develop a way of reading based on recent anthropological approaches to myth, such as those of Victor Turner and Seth Kunin in particular. I combine this treatment of myth with Paul Ricoeur's approach to narrative hermeneutics and the hermeneutics of testimony to produce a reading of Joshua in dialogue with its reception and use in order to argue for a constructive contemporary means of reading Joshua as Christian Scripture
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Weeter, Mark. "John Wesley's view of scripture". Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683139.

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Ghan, Chris. "The daevas in Zoroastrian scripture". Thesis, University of Missouri - Columbia, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10180876.

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Książki na temat "Scripture"

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Henry, Bruce. Scripture sonnets. [London]: Macmillan and Co. London and Cambridge, 1989.

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Elliott, Mark, Kenneth Atkinson i Robert Rezetko. Misusing Scripture. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003126416.

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Twisted Scripture: Sola Scriptura Exposed. St. Joseph Communications, 1999.

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Searching the Scriptures: Family Scripture Study. Deseret Book Company, 1993.

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Davidson, Robert V. Scripture Sonnets: Selected Scriptures Poetically Presented. Independently Published, 2019.

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

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Schuchard, Bruce G. Temple, Festivals, and Scripture in the Gospel Of John. Redaktorzy Judith M. Lieu i Martinus C. de Boer. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198739982.013.22.

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The recent study of the Gospel and Epistles of John has aptly noted the extent to which Israel’s Scriptures consistently inform the foundation upon which especially the Gospel was written. So pervasive is Scripture’s influence on the Gospel that its narrated sequence of events is wedded to a series of Jewish festivals founded upon Scripture whose focus is the centre of Israel’s faith and life that was the city of Jerusalem and its Temple. Therefore, the Gospel’s thoroughgoing interest in Temple, festivals, and Scripture has fittingly attracted the attention of a steadily increasing number of scholars, whose work has shed important light on the literary and theological nature of both the Gospel and the Epistles. This chapter offers a brief description of some of the most important recent research that showcases latest developments in the study of Temple, festivals, and Scripture in the Gospel and Epistles of John.
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Comparing Scripture with Scripture. Christian Faith Publishing, 2018.

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Scripture Power: Helping Kids Love the Scriptures. Bookcraft, 2002.

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Osei, Eshe. Holy Scriptures Fill My Life Scripture Study. Independently Published, 2021.

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Części książek na temat "Scripture"

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Brueggemann, Walter. "Scripture". W The Wiley Blackwell Companion to Political Theology, 13–27. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch1.

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Rowland, Christopher. "Scripture". W The Wiley Blackwell Companion to Political Theology, 28–40. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch2.

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Ellington, Scott A. "Scripture". W The Routledge Handbook of Pentecostal Theology, 63–72. Abingdon, Oxon; New York: Routledge, 2020. | Series: [Routledge handbooks in theology]: Routledge, 2020. http://dx.doi.org/10.4324/9780429507076-9.

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Singh, Pashaura. "Scripture (Sikhism)". W Encyclopedia of Scientific Dating Methods, 388–90. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0846-1_539.

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Fabiny, Tibor. "Reading Scripture". W The Lion and the Lamb, 45–77. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22113-4_3.

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Olson, Carl. "Scripture (Hinduism)". W Hinduism and Tribal Religions, 1–8. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_477-1.

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Silverstein, Adam. "Scripture and the Holy Land". W The Oxford History of the Holy Land, 349–72. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192886866.003.0014.

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Abstract This chapter considers the idea of the Holy Land, focusing on the scriptural bases for it. Jewish, Samaritan, Christian, and Muslim attitudes to the Holy Land, as reflected in their respective scriptures, are surveyed. A number of debates surrounding ‘scripture’ within and between these religious communities are highlighted: Which book(s) make up the scriptures? How are these scriptures to be read? And with what consequences? It is shown that the answers to these questions bear directly on each tradition’s attitude to the Holy Land, with Christians tending towards a spiritualization of the Holy Land and Muslims tending towards a transferal of the temporal Holy Land to the Arabian Peninsula.
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Ward, H. Clifton. "“Hidden Treasures of Wisdom and Knowledge”". W Clement and Scriptural Exegesis, 57—C3.P36. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192863362.003.0004.

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Abstract Chapter 3 turns attention for the first time specifically to the practices of textual analysis that Clement employs from the repository of his “grammatical archive.” It examines four significant passages from book 5 of the Stromateis, where Clement comments on specific biblical texts to furnish an account of Scripture’s role in Christian theological reflection: Romans 1, Isaiah 45:3, and Colossians 1–2. This chapter argues that not only does Clement understand Christian exegesis and inquiry as a fundamentally literary project, but the inclinations he develops from the use of the tools of the grammatical archive actually restrict the figurative potential he sees in the Scriptures. Though one must speak figuratively—or symbolically—when interpreting the letter of Scripture, one cannot permit Scripture to figure absolutely anything. On the contrary, Clement believes that Scripture itself—and particularly the Apostle Paul—identifies a twofold mystery contained in the text of Scripture. The chapter ends by suggesting that Clement’s most trenchant claims about exegesis can be missed because he never states these claims explicitly. Instead, he develops his most penetrating claims about scriptural exegesis in the course of his own readings of Scripture. In other words, one must move beyond the idea of Clement’s exegesis and actually parse his exegetical practice to recover these subtle but significant points about reading the biblical text.
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"V. Scripture and Scriptures". W The Guitar of God. Philadelphia: University of Pennsylvania Press, 1990. http://dx.doi.org/10.9783/9781512808162-010.

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"“Sola Scriptura” – Scripture Alone". W Welcome, Holy Spirit, 161–64. 1517 Media, 2024. http://dx.doi.org/10.2307/jj.12949108.28.

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Streszczenia konferencji na temat "Scripture"

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Zheng, Jie, i Rui Su. "The Terminological Approach to Buddhist Scripture Translation Studies". W 2nd International Conference on Language, Communication and Culture Studies (ICLCCS 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.211025.008.

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Yang, Yuting, i Houliang Kang. "Dongba Scripture Segmentation Algorithm Based on Discrete Curve Evolution". W 2021 14th International Symposium on Computational Intelligence and Design (ISCID). IEEE, 2021. http://dx.doi.org/10.1109/iscid52796.2021.00100.

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Moklis, Nurul ‘., Mohd Bakar i Zahri Hamat. "Zakah Accounting for Agriculture According to The Al-Amwal Scripture". W Proceedings of the 1st International Conference on Finance Economics and Business, ICOFEB 2018, 12-13 November 2018, Lhokseumawe, Aceh, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.12-11-2018.2288781.

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Sharma, Sachin, i Ranu Tyagi. "Digitalization of Farming Knowledge Using Artificial Intelligence and Vedic Scripture". W 2023 IEEE International Conference on ICT in Business Industry & Government (ICTBIG). IEEE, 2023. http://dx.doi.org/10.1109/ictbig59752.2023.10456219.

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Sharma, Sachin, Muskan Tomar i Ranu Tyagi. "Artificial Intelligence and Vedic Scripture in Digital Agriculture for Global Economy". W 2024 International Conference on Intelligent and Innovative Technologies in Computing, Electrical and Electronics (IITCEE). IEEE, 2024. http://dx.doi.org/10.1109/iitcee59897.2024.10467916.

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Verner, Inna. "The legacy of Maximus the Greek in the biblical revision of Euthymius Chudovsky (1680s)". W Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.04.

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The paper explores the use by Euthymius Chudovsky of Maximus the Greek’s achievements in the linguistic revision of biblical texts. Correction and translation of the New Testament by Euthymius in the 1680s demonstrates not only the appeal to the texts translated by Maximus as language patterns, but also the development of his philological criticism of the text of Holy Scripture and its interpretation.
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Sharma, Sachin, Aanika Gupta i Ranu Tyagi. "Artificial Intelligence Enabled Sustainable Education System Using Vedic Scripture and Cyber Security". W 2023 Second International Conference on Advances in Computational Intelligence and Communication (ICACIC). IEEE, 2023. http://dx.doi.org/10.1109/icacic59454.2023.10435133.

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Sharma, Sachin, Yunika Kadayat i Ranu Tyagi. "Artificial Intelligence Enabled Sustainable Life Cycle System Using Vedic Scripture and Quantum Computing". W 2023 3rd International Conference on Intelligent Technologies (CONIT). IEEE, 2023. http://dx.doi.org/10.1109/conit59222.2023.10205771.

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Choice, Eloise T. "How Science and Scripture Intersect: A Concrete, Chronological, Connection between the Biblical Six �Days� of Creation and the �Evolution� Timelines - from Scriptural and Secular Parallels". W Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.28.

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Merilyn, Merilyn. "The Implication of the Scripture Genesis 11:1-9 in Multicultural Context of Indonesia". W Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302104.

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Raporty organizacyjne na temat "Scripture"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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