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Автор: Grafiati
Опубліковано: 14 березня 2023

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Статті в журналах з теми "PROPHET2"

1

Pikor, Wojciech. "A Prophet as a Witness to His Call: A Narrative Key to the Reading of Prophetic Call Narratives." Scripta Theologica 52, no. 1 (April 7, 2020): 73–95. http://dx.doi.org/10.15581/006.52.1.73-95.

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Biblical scholars tend to believe that prophets addressed the issue of their call for apologetic reasons: to justify his authority, a contested prophet mentioned his being called by God to spread God’s word. The current form and location of prophetic call narratives within prophetic books is, however, a result of the activity of the prophets’ disciples and not the prophets themselves. Hence, three different communicational situations may be distinguished in the prophetic call narratives, whose subjects are in turn the prophet, his disciples and finally the text itself. The chain of testimonies of the original event of the prophecy did not end with the writing down of the narrative but continues to exist due to the existence of new listeners (readers). The prophet’s testimony of his call does not have as its aim the defence of the prophet’s authority or the legitimization of his word. Sharing his experience of the call, the prophet introduces his listeners to direct contact with God’s word to enable them to make a decision whether or not to listen to the word. As a result, the event founding the prophecy is performed and updated in the time and space of the new listeners of the prophetic word.
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2

Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.

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The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.
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3

Hasyim, Muh Fathoni. "Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran." MUTAWATIR 9, no. 2 (September 4, 2019): 256–77. http://dx.doi.org/10.15642/mutawatir.2019.9.2.256-277.

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One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation
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4

Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.

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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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5

Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.

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Анотація:
Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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6

Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.

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The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthro­pological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.
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7

Oliva, Mirela. "The Experience of Prophecy and the Metaphysics of Providence in Aquinas." Religions 13, no. 10 (October 2, 2022): 921. http://dx.doi.org/10.3390/rel13100921.

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This paper discusses the active role of the prophet within divine providence, namely her understanding of the prophetic message and her use of prophecy. I focus on Aquinas’ account of prophecy and I adopt two methods: the phenomenological method that describes the experience of prophecy and the metaphysical method that starts from the divine attribute of goodness and works through the order of divine providence. In Aquinas’ view, prophecy is a personal mission that the prophet receives to fulfill God’s plan for humankind. This mission involves the prophet’s mental operations and practical engagement. I start with the metaphysics of providence and then describe the prophetic experience. Finally, I address the issue of judgment in the understanding of the prophetic message and the use of prophecy.
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8

GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.

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The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.
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9

Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.

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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.
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10

Abdul- Aziz Ibrahem Alaseeri, Abdul Aziz Ibrahem Alaseeri. "The social and administrative aspects of the sermons of the Prophet Mohammad historical study of the era of prophethood: الجوانب الاجتماعية والإدارية في خطب النبي صلى الله عليه وسلم: دراسة تاريخية لعصر النبوّة". Journal of Humanities & Social Sciences 5, № 10 (28 серпня 2021): 18–1. http://dx.doi.org/10.26389/ajsrp.d040421.

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One of the greatest sermons that were delivered and whose effects remain to this day are the sermons of the Prophet, for the sermons of the Prophet were of great importance in depicting the life of the Prophet’s society and its way of life, hence we hope that this study will contribute to uncovering the social and administrative aspects of the Prophet’s society through the sermons that The Prophet delivered it in different seasons, as these signs can be monitored in the prophetic speeches to form the image of society in the Prophet’s era, through knowledge of social aspects such as customs, traditions, clothing, and adornment. As well as in the type of foods, the way they were eaten, and the tools used in preparing, eating and storing foods, and what this study means is to present another social picture of what the community of prophecy was, in terms of social solidarity, The way people live in homes, all of this by quoting from the sermons of the Prophet touched, and it is also of great importance to present the sermons of the Prophet which dealt with the role of women and the family in building civil society, and what the research will reveal is the subtle aspects of the prophetic society that permeated many of the prophetic speeches, such as Talking about the classes of society, and about fun, sports and tanning. On the other hand, this study provided an idea about the administrative and financial situation during the era of the prophethood, by extracting this information from the Prophet’s sermons, such as talking about the emirate over regions, organizing sergeants and captains, and also monitoring household resources and banks, as the sermons of the Prophet- ﷺ- showed something of the organizational aspects in State administration such as bureaus, post office, and calculator.
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Дисертації з теми "PROPHET2"

1

Kell, J. Garrett. "Prophets on trial judging 'words from God' today with the model found in 1 Corinthians 14:29-33 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1108.

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2

Crockett, Rhonda Mary. "Prophecy and the prophetic in Dickens." Thesis, Queen's University Belfast, 2007. https://pure.qub.ac.uk/portal/en/theses/prophecy-and-the-prophetic-in-dickens(d13a2aab-2c01-4678-acc1-494ca8c95169).html.

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3

Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.

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4

Watson, Khalilah Tyri. "Literature as Prophecy: Toni Morrison as Prophetic Writer." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_diss/50.

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From fourteenth century medieval literature to contemporary American and African American literature, researchers have singled out and analyzed writing from every genre that is prophetic in nature, predicting or warning about events, both revolutionary and dire, to come. One twentieth-century American whose work embodies the essence of warning and foretelling through history-laden literature is Toni Morrison. This modern-day literary prophet reinterprets eras gone by through what she calls “re-memory” in order to guide her readers, and her society, to a greater understanding of the consequences of slavery and racism in America and to prompt both races to escape the pernicious effects of this heritage. Several critics have recognized and written about Morrison’s unique style of prophetic prose. These critics, however, have either taken a general cursory analysis of her complete body of works or they are only focused on one of her texts as a site of evidence. Despite the many critical essays and journal articles that have been written about Morrison as literary prophet, no critic has extensively investigated Morrison’s major works by way of textual analysis under this subject, to discuss Morrison prophetic prose, her motivation for engaging in a form of prophetic writing, and the context of this writing in a wider general, as well as an African-American, tradition. This dissertation takes on a more comprehensive, cross-sectional analysis of her works that has been previously employed, concentrating on five of Morrison’s major novels: The Bluest Eye, Song of Solomon, Beloved, Jazz and Paradise, in an order to assess how Morrison develops and infuses warnings and admonitions of biblical proportions. This investigation seeks to reveal Morrison’s motivation to prophecy to Americans, black and white, the context in which she engages with her historical and contemporary subjects, and the nature of the admonitions to present and future action she offers to what she sees as a contemporary generation of socially and historically oblivious African Americans, using literary prophecy as the tool by which to accomplish her objectives. This dissertation also demonstrates—by way of textual analysis and literary theory—the evolution through five novels of Morrison’s development as a literary prophet.
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5

Esterhuizen, Liza. "The so-called Isaiah- "Denkschrift" (6:1-9:6) : an exegetical-historical study /." Thesis, Link to online version, 2007. http://hdl.handle.net/10019/424.

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6

Berlogea, Ana. "Un prophète à Tophet : August Strindberg relit Jérémie." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0162.

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Un geste accompli au cours d’une représentation théâtrale et un geste prophétique peuvent-ils se rejoindre ? Un texte dramatique peut-il avoir lui-même vocation « prophétique », dans le sens où il éveille la conscience de ses destinataires, leur montrant le chemin de la vie et de la mort ? Telle est la question au centre de cette recherche. Pour l’aborder on propose d’étudier la manière dont l’auteur dramatique suédois August Strindberg (1849-1912), un des pères du théâtre moderne, reçoit et relit dans son dernier écrit pour le théâtre, La Grand-route (1909), la prophétie de Jérémie à Tophet (Jr 7, 31.32 ; 19, 6.11.12.13.14). Proclamant la parole divine essentiellement à Jérusalem à la fin du 6ème siècle av. J. C., Jérémie est aussi envoyé par Dieu à Tophet, pour poser un acte prophétique particulier – qui unit le geste à la parole pour renforcer cette dernière : Jérémie doit briser un vase pour annoncer la destruction de Jérusalem (19,11-12). Dans le dernier drame strindbergien, un prédicateur arrive dans une ville nommé Tophet, où il reçoit un vase japonais qui devient urne funéraire. Associé à un discours critique envers les perversions d’une société matérialiste, l’objet devient signe de la fin tragique d’un homme, associée au destin de sa ville, Hiroshima. À travers l’analyse comparative de la mission des sujets, des fonctions du lieu et du vase, objet empreint de la vie humaine, la thèse traite de la relation entre théâtre et prophétie, domaines abordés utilisant l’analyse performative et les principes de la grammaire narrative et structurale
Can a gesture made during a theatrical performance and a prophetic gesture be compared? Can a dramatic text itself have a "prophetic" vocation, in the sense that it awakens the consciousness of its audience? This is the central question of this research. To approach it, we propose to study the way in which the Swedish playwright August Strindberg (1849-1912), one of the fathers of modern theatre, interprets in his last drama, The Great Highway (1909), the prophecy of Jeremiah. Proclaiming the divine word essentially in Jerusalem, at the end of the 6th century BC, the prophet Jeremiah is also sent to Tophet (Jr 7: 31.32; 19, 6.11.12.13.14), a place that alone symbolizes the perversion of the Israelites (Jr 19:1-20:2). It is here that Jeremiah is invited to perform a prophetic act, which unites gesture with words to strengthen the latter: Jeremiah must break a vessel to announce the destruction of Jerusalem. In Strindberg’s drama, a preacher arrives in a town calls Tophet, where he receives a Japanese vase in order to turn it into a funeral urn. Associated to a critical speech against a materialistic society, the object becomes a sign of a merchant’s tragic life, linked to the destiny of his hometown, Hiroshima. Through a comparative analysis, that focuses on the mission of the hero, the functions of the place and of the vase – an object imprinted of man’s life and choices, the theses addresses the relationship between theatre and prophecy. The two domains are approached through a performative analyse, but also with the help of narrative and structural grammar
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7

Cornell, Caitlin Marie. "To err in the eyes of the authorities : Lady Eleanor Davies and the reclamation of prophetic speech." Online access for everyone, 2007. http://www.dissertations.wsu.edu/Thesis/Spring2007/c_cornell_042407.pdf.

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8

Ott, Katrin. "Die prophetischen Analogiehandlungen im Alten Testament /." Stuttgart : W. Kohlhammer, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=3302571&prov=M&dok_var=1&dok_ext=htm.

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9

Brown, Diane M. "The New Testament prophet a charismatic and social voice /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0349.

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10

Park, Hyondo. "Muḥammad's call revisited : a critical approach to Muslim tradition". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24100.

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This thesis is an examination of Muslim traditions concerning Muhammad's call to prophethood. Although Muhammad's initial prophetic call is one of the most crucial events in the history of Islamic religious tradition, Muslim records of the event are too inconsistent to be reconciled. At the expense of sound source criticism, some influential modern Islamicists, like Tor Andrae and W. M. Watt, have tried to reconstruct Muhammad's call from inconsistent hadiths. Drawing on the works of four Muslim traditionists, i.e. Ibn Ishaq, Ibn Sa'd, al-Bukhari and al-Tabari this thesis points out that, other than the fact that Muhammad must have gone through a fundamental religious experience, Muslim traditions do not permit a reconstruction of the historical event of Muhammad's call; they do provide, however, evidence of the complex ways in which Muslims understood the event, suited to their religio-theological interpretation of the Qur'anic allusions to the modes of Muhammad's religious experiences.
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Книги з теми "PROPHET2"

1

Prophets & prophecy. Salt Lake City, Utah: Bookcraft, 1988.

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2

H, Floyd Michael, Haak Robert D. 1949-, Society of Biblical Literature. Prophetic Texts and their Ancient Contexts Group., and Society of Biblical Literature. Meeting, eds. Prophets, prophecy, and prophetic texts in Second Temple Judaism. New York: T&T Clark, 2006.

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3

1948-, Day John, ed. Prophecy and the prophets in ancient Israel: Proceedings of the Oxford Old Testament Seminar. London: T & T Clark International, 2010.

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4

Stefoff, Rebecca. Prophets and prophecy. New York: Marshall Cavendish Benchmark, 2008.

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5

Stefoff, Rebecca. Prophets and Prophecy. New York: Marshall Cavendish/Benchmark, 2008.

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6

translator, Khalidi Tarif 1938, Neal A. Maxwell Institute for Religious Scholarship та Middle Eastern Texts Initiative (Brigham Young University), ред. The proofs of prophecy =: Aʻlām al-nubūwah : a parallel English-Arabic text. Provo, Utah: Brigham Young University Press, 2011.

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7

Prophets and personal prophecy. Shippensburg, PA: Destiny Image, 1987.

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8

T̤āhirulqādrī, Muḥammad. Maqṣad-i biʻs̲at-i anbiyāʼ kī jāmiʻīyyat va hamahgīriyyat. Lāhaur: Minhājulqurʼān Pablīkeshanz, 1999.

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9

1954-, Thigpen Thomas Paul, ed. Prophets and the prophetic movement. Point Washington, FL: Christian International, 1990.

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10

A, Sawyer John F., ed. Prophecy and the biblical prophets. Oxford [England]: Oxford University Press, 1993.

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Частини книг з теми "PROPHET2"

1

Kgatle, Mookgo Solomon. "Prophets in New Prophetic Churches." In Christianity and Renewal - Interdisciplinary Studies, 19–42. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69724-2_2.

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Feldman, Seymour. "Prophecy." In Gersonides, 145–71. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113447.003.0007.

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This chapter explains how prophets play an important role in Gersonides' theories of providence and miracles. As the recipient of the highest level of individual providence, the prophet receives information that is not only of benefit to himself but is also providential for the community to which he is sent. And as a crucial factor in the occurrence of miracles, the prophet appears to have a special role in those moments in human history when the normal routine seems to be annulled and something strange but providential occurs. This chapter describes how prophecy was an essential element in biblical religion and the very medium through which the Bible itself is revealed. It explains how prophetic utterances and messages in the Bible are not just forecasts, but prophets transmit an entire legal and religious system. This chapter mentions that in Maimonides' theological creed prophecy is listed as one of the Thirteen Principles of Faith.
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Hall, Claire. "Virtuous Prophets." In Origen and Prophecy, 117–46. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846648.003.0007.

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This chapter examines the roles and characters of individual prophets in Origen’s writing. Origen distinguishes clearly and consistently across his works between prophesying and being a prophet. While there are cases both from the Old Testament and the New Testament—including Balaam and Caiaphas—of non-prophets who make divinely inspired and beneficial prophecies, Origen is clear that there is a threshold of personal virtue that a person has to cross to be considered a true prophet. Origen does not explicitly lay out the conditions for morally judging a prophecy or a prophet, but in this chapter a tripartite set of criteria is suggested: whether somebody is a prophet must be judged against a) the personal virtue of a prophet (the virtue criterion), b) the morality of their inspiration, through God rather than through demons (the inspiration criterion) and c) the benefit of their prophecies for other people, both contemporaries and in the future (the benefit criterion). None of these criteria explicitly address prophetic ecstasy, and while Origen is mildly disapproving of ecstasy, he does not consider it important. These criteria for judging prophets were not developed in a vacuum, but rely upon both Greek pagan and Philonic understandings of ecstasy, inspiration, and personal virtue. The chapter ends with a demonstration of the supreme virtue and moral-pedagogical role of Isaiah, Jeremiah, and Moses in Origen’s thought.
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Hall, Claire. "Ecstasy, Virtue, and Authority." In Origen and Prophecy, 95–116. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846648.003.0006.

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Although Origen’s contemporaries are concerned with rejecting ecstatic-prophetic movements like the Phrygian (Montanist) movement in Anatolia, Origen rarely mentions prophetic ecstasy. This chapter considers why. It examines in particular a strand of thinking focused not on ecstasy per se, but on the personal virtue and authority of the prophet. This model draws on Plato, but also develops in several thinkers around the turn of the millennium and into the first and second centuries AD. While, from Plato onwards, some thinkers embrace the idea of prophetic ecstasy, others (including Philo and Plutarch) deny it, claiming instead that the prophet is rationally and intellectually engaged while prophesying. This chapter argues that their way of viewing the subject paved the way for a new model of prophets who were more like sages. These prophet-sages made claims not only—as prophets of all periods do—to knowledge outside the normal human remit, but also to extraordinary virtue. Texts about prophet-sages from Philo’s period onwards often draw explicit links between prophets’ unusual knowledge and their personal virtue; in many cases, writers claim that because prophets are virtuous, they are able to access knowledge that others cannot. This chapter shows that Origen’s models for talking about inspiration and authority in the prophets came not so much from contemporary movements like the Phrygian movement, but from Jewish and pagan textual models, developed over the preceding centuries.
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Awojobi, Peter Olanrewaju. "Reception of Prophetic Oracles in Ancient Israel and the Nigerian Context." In Phenomenological Approaches to Religion and Spirituality, 65–76. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch004.

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Scholars in biblical studies are divided into camps on the source(s) of prophetic oracles by prophets in ancient Israel and contemporary Nigerian society. This is because the prophets at one time or the other labeled one another true or false prophets based on the claim that the oracles of some of their colleagues did not come from God. Biblically speaking, an oracle is a divine message to a person or a group of persons through an appointed person. The thrust of the chapter is to investigate the source(s) of prophetic oracles in ancient Israel with the view of establishing its parallel in the prophetic ministry in the contemporary Nigerian society. Historical method was used for the research. It was discovered that prophets in both contexts claimed to have received their oracles from Yahweh. Also, true and false prophets are found in both contexts. Other sources of prophetic oracles are Satan, self, and circumstances. It is crucial that a prophet as God's mouthpiece receives his oracles from God before delivery.
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"PROPHET, PROPHECY." In A Popular Dictionary of Judaism, 152–81. Routledge, 2012. http://dx.doi.org/10.4324/9780203075852-15.

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Irani, Ayesha A. "Ascension and Ascendancy." In The Muhammad Avatāra, 312–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190089221.003.0006.

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The NV’s narrative of the Prophet’s ascension is first situated in the context of the Perso-Turkic miʿrāj tradition, showing how it draws closely upon the Ibn ʿAbbās/Bakrī narrative tradition. This chapter studies the portrayal of the Prophet as God’s beloved, as a model phakir, and as intercessor for his community. Such representations serve three interlinked purposes: first, to compose a supersessionist narrative that exalts the Prophet’s holy stature and establishes his spiritual ascendancy over all other prophets; second, to provide an ethical template for individual and communal Islamic practice, and a communal identity aligned around the axis of pīr, Prophet, and God; and third, to invite others to the faith by presenting the Prophet as intercessor, an attractive figure of compassion and power. Additionally, conceptions of Islamic eschatology and cosmology are also examined through the NV’s ascension narrative. The chapter concludes by examining the entwined relationship between the historiographer and sacred subject, and the ways in which they each legitimate the other at various historical junctures.
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"Prophets and Prophecy." In Divrei Shalom, 363–98. BRILL, 2005. http://dx.doi.org/10.1163/9789047407454_048.

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Neil, Bronwen. "Scriptural Models of Dream Interpretation." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE, 24–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0002.

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This chapter traces the models of prophetic dream interpretation that were available to late antique Jewish, Byzantine Christian, and early Islamic writers from their own scriptural traditions. It offers a survey of those foundational scriptural traditions regarding the spiritual value and meaning of dreams and visions. First, it examines the Hebrew scriptures on prophetic dreams and their hierarchy of revelation. The ambiguity inherent in enigmatic dreams gave the chance of a starring role to two young men blessed with the divine gift of dream interpretation, Joseph and Daniel. Women had only a very limited place within the Hebrew prophetic tradition. Prophetic women were given a great chance to star in the New Testament writings, and especially in early apostolic tradition of Montanism. The chapter discusses how this third-century prophetic movement dealt with the question of extra-biblical prophecy through visions. The problem of discerning true from false prophets will be found to be a live issue for early Christian commentators such as Origen of Alexandria. Finally, the chapter contrasts the Judaeo-Christian scriptural tradition with the Qur’anic verses in which Muhammad, the Seal of the Prophets, described his various revelations.
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Davis, Ellen F. "The Sovereignty of the Prophetic Word—1 Kings 13–21." In Opening Israel's Scriptures, 209–19. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0021.

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STARTING AT THE very end of Solomon’s reign, the center of gravity shifts from kings to prophets; the narrative refocuses attention away from palace intrigue and royal enterprises, including even war, as primary shapers of history. Rather, what comes to the fore is the sovereignty of the prophetic word itself, operating in ways that may go beyond the intentions and hopes of the prophet and sometimes run directly counter to them. The large body of narrative from Joshua to Kings is traditionally known as the ...
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Тези доповідей конференцій з теми "PROPHET2"

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sitorus, Herowati, Rogate Artaida Tiarasi Gultom, Megawati Manullang, Manusiar Hernawati Sitorus, and Roy Charly Sipahutar. "University Student's Perception of Jeremiah in New Normal Era: The controversy of Jeremiah's Calling as A Prophet." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.242.

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This article describes how a great prophet, Jeremiah, who was chosen by God, worked among the Israelites who were living in exile. During his ministry, he received a lot of criticism from other prophets; there was a conflict in the news. In writing this article, a constructive theological approach was carried out for students in understanding the differences in the teachings conveyed by Jeremiah and the other prophets. This approach will explain how the content of Jeremiah's teaching is a message of peace that can be received by the Israelites as immigrants in a foreign land. How do students, as newcomers to a new place, adapt to the new context and lifestyle to feel peace?
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Rotaru, Ioan-Gheorghe. "Prophetic symbols in the book of prophet Daniel." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.26.

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Sahal, Mohamad Sobirin. "REVIVING PROPHET'S SPORT TRADITION IN MODERN DAY INDONESIA: DOES qFOLLOW THE PROPHETq MEAN RADICAL?" In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.35.

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Zou, Xun, Wangsheng Zhang, Shijian Li, and Gang Pan. "Prophet." In UbiComp '13: The 2013 ACM International Joint Conference on Pervasive and Ubiquitous Computing. New York, NY, USA: ACM, 2013. http://dx.doi.org/10.1145/2494091.2494146.

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Wang, Shuhe, Jun Bi, Chen Sun, and Yu Zhou. "Prophet." In SOSR '19: Symposium on SDN Research. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3314148.3318050.

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Chen, Quan, Hailong Yang, Minyi Guo, Ram Srivatsa Kannan, Jason Mars, and Lingjia Tang. "Prophet." In ASPLOS '17: Architectural Support for Programming Languages and Operating Systems. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3037697.3037700.

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Yrjönen, Anton, Mika Hongisto, and Kari Kolehmainen. "PROPHET." In the 2007 international conference. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1280940.1281064.

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Atay, Rıfat. "REVIVING THE SUFFA TRADITION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.

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In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revive the Suffa tradition in two ways. First, by resembling the first Suffa Companions himself. The four guiding principles traced in the lives of the Suffa Companions (single, simple, humble and pious) can be found in the daily life of Gülen. Thus, this paper suggests that Gülen is often mistaken as a Sufi when in fact he can be considered a member of the Suffa. Secondly, Gülen has been consistently provid- ing personal tutelage over the last two decades to hundreds of theology graduate students. Students gain admission to Gülen’s informal school by passing a rigorous exam in Islamic sciences and Arabic. Thereafter awaits them extensive study and an ascetic lifestyle. Students can remain as long as they wish, some for even as long as ten years. Gülen has been known to have had up to 40 students at times, although given his ill-health this number has dropped to 15 in recent years. In their lifestyle, daily programme and efforts post ‘graduation’ these students resemble the first Suffa Companions.
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Vaz, Marisa Monteiro. "Dreams and Prophecy: The Mantic Interpretation on Psychotherapy." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.002.

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Abstract The mantic and prophetic dream interpretation is an ancient practice that has been applied in different contexts and at different historical times. With Freud's psychoanalytic proposal to interpret patients' dreams, the meaning of dream content and experience becomes a central element of the psychotherapeutic process. Freud obviously had an enormous cultural knowledge of ancient texts and ancient practices. The incubation technique in Freud's psychotherapeutic proposal was considered an innovative psychological strategy for understanding the patient's thoughts and feelings, but little attention was paid to the mantic quality that had distinguished the incubation process and dream interpretation for many centuries and across several civilizations. In recent decades, the mantic meaning of dreams has been considered useful within the ethnopsychiatric approach to restore the patient's ability to develop a new perspective in relation to a traumatic situation. In this article I will try to explain the use of mantic dream interpretation during the psychotherapeutic process. KEYWORDS: mantic dreams; prophecy; psychotherapy; ethnopsychiatry; dream- interpretation; trauma
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Barnes, Germane. "False Prophets." In 2019 ACSA Fall Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.fall.19.5.

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Architecture education routinely manifests deity-like figures. They are placed on pedestals and their work, whether theoretical or actualized, acquires a holistic reverence. Rem Koolhaas, Jane Jacobs, etc. are architectural prophets that influence history, theory and practice. Explicitly or implicitly, their texts show clear bigotry and privilege. Jacobs states, “In some city areas-older public housing projects and streets with very high population turnover are often conspicuous examples—the keeping of public sidewalk law and order is left almost entirely to the police and special guards. Such places are jungles”.
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Звіти організацій з теми "PROPHET2"

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von Speyr, Adrienne. Mary and the Prophets. Saint John Publications, 2022. http://dx.doi.org/10.56154/tc.

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von Speyr, Adrienne. Maria und die Propheten. Saint John Publications, 2023. http://dx.doi.org/10.56154/qj.

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Brinkman, David A., Kenneth H. Stavenjord, Peter C. Johnson, Anh H. Tran, and Cindy L. Gladden. Information Technology: Development Testing of Prophet Mission-Critical Software. Fort Belvoir, VA: Defense Technical Information Center, January 2003. http://dx.doi.org/10.21236/ada409379.

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Barclay, Richard, Robert Craig, and William Hugo. Development and Use of PROPHET Life Cycle Cost Model. Fort Belvoir, VA: Defense Technical Information Center, September 1993. http://dx.doi.org/10.21236/ada275998.

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Forgues-Puccio, Gonzalo. Can a Man be a Prophet in Another Land? Bristol, UK: The Economics Network, August 2009. http://dx.doi.org/10.53593/n680a.

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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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Barco, Charles T. Valuing Leadership in an Era of Prophets, Politicians, and Pugilists. Fort Belvoir, VA: Defense Technical Information Center, August 1997. http://dx.doi.org/10.21236/ada329053.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 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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Tucker, Craig A. False Prophets: The Myth of Maneuver Warfare and the Inadequacies of FMFM-1 Warfighting. Fort Belvoir, VA: Defense Technical Information Center, May 1995. http://dx.doi.org/10.21236/ada301034.

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Glover, Dylan, Amanda Pallais, and William Pariente. Discrimination as a Self-Fulfilling Prophecy: Evidence from French Grocery Stores. Cambridge, MA: National Bureau of Economic Research, October 2016. http://dx.doi.org/10.3386/w22786.

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