987 resultados para Bible. Old Testament--Antiquities
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The Pastor and the Bible: Finnish Evangelical Lutheran Pastors Relationship with the Bible Since 1970s there has been extensive discussion in Finland about questions relating to the interpretation of the Bible. The themes of this discussion have focused on the trustworthiness and authority of the Bible, and the discussion has attracted participation not only from representatives of the Evangelical Lutheran Church of Finland but also from representatives of the academic community. The discussion has resulted in extensive publication on the relation of postmodern theology to the Bible. Despite this debate and the texts that have been produced, there is little empirical data on how Evangelical Lutheran pastors with theological education view the Bible. In the present study, 22 pastors of the Evangelical Lutheran Church of Finland were interviewed about how they defined their relationship with the Bible. The interview material was analyzed by means of data-based content analysis. The analysis showed, first, that the pastors viewed the Bible as a mirror of the spiritual growth that they had experienced in the past. Second, the Bible was viewed as a source in the interpretation of matters of faith. The third theme concerned the pastors key experiences in their relationship with the authority of the Bible. The time periods that were significant in defining pastors spiritual growth and past perspective on the Bible included childhood, youth, the period of theological education, and the time spent as a pastor. In childhood, the Bible was part of the spiritual atmosphere of the home, and parents and grandparents made a crucial contribution to the child s emerging view of the Bible. In childhood, the Bible was essentially the Old Testament and its exciting stories. In youth, reading the Bible became more personal, and the teachings of Jesus began to take on a more central role. In youth, most of the interviewees had strong experiences of faith and began to view the Bible as an absolute and divine source of dogma. The period of theological studies meant a change in their relationship with the Bible and particularly, revelation of the human aspects of the Bible. These changes were associated with a deepening of belief in the Bible and also a painful crisis in questions related to the trustworthiness of the Bible. For many of the interviewees, their relationship with the Bible changed also when they started their work as pastors. When faced with a call to work as a pastor, the interviewees created a synthesis of the secure faith that they had experienced in their childhood and the more critical views with which they had become acquainted during their theological education. Pastorhood meant the beginning of public teaching of the Bible. The interviewees felt that, in this new role, they discovered again - but now in a deeper sense - the trustworthiness in the bible that they had experienced during their childhood. Based on the interviewees experiences during the periods mentioned above, five different interpretations were formed regarding how the interviewed pastors viewed their past relationship with the Bible. These interpretations were detachment from literal interpretation of the Bible (1), changes in their relationship with the Bible arising from experiences of faith (2), a slow process during which their relationship with the Bible became more human (3), overcoming hardships (4), and no change in their relationship with the Bible (5). In interpretations 1-3, the past was described as a linear development and journey towards a more coherent relationship with the Bible. Interpretations 4-5, in turn, reflected a desire to detach oneself from the perspectives of linear development and change and, instead, emphasize the immutable and process-like nature of one s relationship with the Bible. Concerning the Bible as a source in matters of faith, a conspicuous aspect of the interviews was that all pastors wanted to disconnect themselves from a fundamentalistic view of the Bible, regarding this as an intellectually dishonest relationship with the Bible. On the other hand, none of the interviewees supported a totally relativist view of the Bible. Instead, all interviewees regarded the Bible as a vital source for both them and the Evangelical Lutheran Church. Between the two poles of extremely fundamental and extremely relativistic views, four different categories of viewing the Bible emerged from the interviews: absolute truth (a), a book about the message of salvation (b), a book about holiness and generous love (c), and a source of inspiration (d). The views in categories (a) and (b) emphasized the divine nature of the Bible. According to the pastors who expressed these views, the Bible contains a clear and trustworthy message of God. The views in categories (c) and (d), in turn, emphasized the human aspects of the Bible. The pastors who expressed these views regarded the Bible as a collection of books that was born in a specific historical and cultural context and includes material characteristic to this time. Due to the time-bound nature of the Bible, each generation has to update its view of the Bible. The views in categories (c) and (d) arose from human reality. Comparisons of the views in the different categories indicated that despite their obvious differences, they also shared some common features. The views in categories (a) and (d) shared the common feature of absoluteness, which was seen in category (a) as an emphasis on dogmatism and in category (d) as an emphasis on rationalism. The views in categories (b) and (c), in turn, shared the common feature of a flexible and dynamic relationship with the Bible. The key experiences that appeared to characterize pastors relationship with the authority of the Bible were a joy that arises from self-evidence, awakening to confusion, fear of openness, falling back upon paradoxes, and new confidence. These experiences reveal the circular nature of the process that was common to all interviewees interpretation of their relationship with the Bible. That is, the interviewees experiences of their relationship with the Bible seem to go through a circular process that is activated again and again in new life events. It is like a journey from self-evidence towards critical questions and again back to new confidence. The interview material showed, hence, that relationship with the Bible are characterized by a process that involves experiences of trust, questioning and new trust. The present study brings out the multifaceted reality of pastors relationship with the Bible. The study breaks down contradictions between conservative and liberal views of the Bible by showing how representatives of these opposing poles share commonalities in their attitudes. The study points to a close association between an individual s life history and his or her relationship with the Bible, and lays the groundwork for future studies to investigate the relation between personality and view of the Bible.
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Deux mouvements thologiques et culturels actuellement en croissance rapide suscitent un intrt mondial, Ibandla lamaNazaretha et les Rastafari. Fond par le Zulu prdicateur Isaiah Shembe pendant les annes 1910, Ibandla lamaNazaretha prend son origine dune glise hirarchique clbrant dans des temples extrieurs dans la province de KwaZulu-Natal et inclut maintenant un certain nombre de factions regroupes autour de la pninsule de lAfrique du Sud. Le groupe des Rastafari, quant lui, n en Jamaque, a commenc comme une idologie plusieurs ttes qui a fleuri dans des zones parses de lle des Carabes. Il dcoule des interprtations dune prophtie gnralement attribue Marcus Garvey, concernant un roi devant tre couronn en Afrique (circa 1920), et qui fut applique aux annes 1930, avec le couronnement de Ras Tafari Makonnen comme Haile Selassie I, 225e empereur dthiopie. Les adhrents et sympathisants de ces deux mouvements se comptent en dizaines de millions et ils exercent plusieurs types dinfluences, tant aux niveaux politique, thologique, social que culturel, en particulier en Afrique et dans les Carabes aujourdhui. Cette thse soutient que les deux, Ibandla lamaNazaretha et les Rastafari, perptuent un amalgame entre le Nazirat de lAncien Testament (Nombres 6:1-8) et le Nazaren de lvangile de Matthieu (2:23), travers la dvotion un seigneur contemporain: Haile Selassie I dans le cas du mouvement Rastafari et Isaiah Shembe dans le cas du mouvement Ibandla lamaNazaretha. Dans ce cadre thologique, la fois les Rastafari et Ibandla lamaNazaretha ont ranim les anciens rites de purification judaques du nazirat jusque-l disparus, et les ont galement adapts, dans le contexte du messianisme, aux proccupations postcoloniales de lautochtonie. Grce la persistance de lautochtonie, linfluence des idaux indiens de rsistance non-violente, et lappropriation des diffrents thmes bibliques, les deux mouvements africains noirs ont habilit avec succs leurs membres dpossds . Ils lont fait par la cration de communauts liminales, alors que des modes de vie agraires et auto-suffisants spanouissent en dehors des auspices dune lite dominante : une hermneutique du nazaritisme unifie les diverses racines hybrides africaines, judaques, chrtiennes, indiennes, et europennes.
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Die Dissertation leistet einen Beitrag zur Konstruktion von Geschlechterverhltnissen in der Ehe vor der Reformation. Untersucht werden zwei Texte des 15. Jahrhunderts: Die sogenannte Erste deutsche Bibel (EDB) und die Dichtung Der Ackermann aus Bhmen von Johannes von Tepl. Die Wort-fr-Wort-Analyse beider Texte hat aus der zeitgebundenen deutschen Sprachgestalt spezifi-sche Denkfiguren erschlossen. Zentral ist die Gestaltung des Verhltnisses zwischen Gott und Menschen als Rechtsbeziehung Lehen. Das erste Kapitel analysiert und interpretiert die fr Ehe- und Geschlechterkonzepte grund-legenden Aussagen von Genesis 1 - 4,1 und den Kanon der fnf Weisheitsbcher der EDB mit folgenden Ergebnissen: 1. Die EDB ist als Rechtsbuch zu lesen, dessen Zentrum die gttliche Herrschaft mit ihrer Rechts-ordnung ist. In diesem Rahmen wird fr Mann und Frau die Ordnung Paar definiert. 2. Beide Geschlechter sind gleichwertig. Das kommt in ihren jeweiligen Handlungsfeldern (Werkordnungen) zum Ausdruck. 3. Der Begriff hilffen fr die Ehefrau bedeutet Hilfe zum Heil ihres Mannes und eine spezifische Gottesnhe. Dies ist ein entscheidender Unterschied zu Luthers Bibelbersetzung, welche die Frau als untergeordnete Gehilfin des Mannes gestaltet. (Anhang III stellt die EDB-Verse der Lu-therbersetzung von 1545 gegenber.) 4. Der Sndenfall wird als Rechtsbruch beschrieben, der den Wechsel von der Schpfungsord-nung im Paradies zur Weltordnung auslst, die mit den Urteilen Gottes ber Frau und Mann beginnt (Genesis 3). Die Urteile fassen die Ehe in einem Diagonalkreuz, welches vier Faktoren untrennbar verbindet: Herrschaft mit Unterordnung sowie hilffen (Gebren) mit Tod. Die Ge-schlechterunterschiede sind konstituierend fr die Ehe im Diagonalkreuz. In der EDB lassen sich drei Paarkonstellationen unterscheiden: die Ehe im Diagonalkreuz zwischen dem guten weib und dem weisen Mann, die Ehe ohne Diagonalkreuz zwischen dem un-weib und dem unweisen Mann und die nichteheliche Geschlechterbeziehung zwischen dem gemeinem weib und dem ee-brecher. Das zweite Kapitel der Dissertation vergleicht die alttestamentarischen Ehekonzepte der EDB mit denen der Dichtung Ackermann aus Bhmen. Die rhetorische Form des Streitgesprchs zwischen Witwer und hern Tot zeigt die Struktur eines deutschrechtlichen Prozesses. In diesem Rahmen gewinnen die gegenstzlichen Aussagen ber die Ehe die Bedeutung von Rechtspositionen, die in kontrren gttlichen Herrschaftsordnungen verortet werden. Die vom Witwer vertretene Herrschaftsordnung beruht auf der alttestamentarischen Rechtsordnung der EDB, whrend die Positionen des hern Tot diese Rechtsordnung verkehren, indem er die Herrschaftsordnung der Welt als sein Eigen definiert. Ein weiteres Ergebnis des Vergleichs zwischen der EDB und dem Ackermann aus Bhmen ist, dass sowohl die alttestamentarischen Bcher als auch die Dichtung Rechtsfiguren prsentieren. Entscheidend sind in beiden Texten die Urteile Gottes, die jeweils einen Paradigmenwechsel kon-stituieren. In der EDB wird nach dem Sndenfall die (paradiesische) Rechtsordnung in die Rechtsordnung ee gewandelt. Im Ackermann wird die alttestamentarische Rechtsordnung ee der EDB durch die ordenung Tod ersetzt, mit der zugleich die Ordnung Paar nicht mehr gilt. Die Urtei-le Gottes in der EDB definieren das Paar als zweigeschlechtlichen Menschen, das Urteil im Ackermann charakterisiert zwei Einzelmenschen: Mann oder Frau. Damit wird die zentrale Bedeutung der Ehefrau als hilffen zum Heil ihres Mannes aufgehoben, weil die wechselseitige Angewiesenheit von Mann und Frau nicht mehr gegeben ist. Insofern ist hier ein wichtiger Schritt zum reformatorischen Eheverstndnis zu erkennen.
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by Sir George Adam Smith ... ; planned by ... Israel Abrahams and ed. by Edwyn R. Bevan ... With an introduction by the master of Balliol
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Esta pesquisa procura examinar, luz da metodologia exegtica, a percope de Miqueias 2,1-5, a fim de reconstruir o cenrio no qual emergiu a dura crtica social do profeta. O texto apresenta, em sua anlise literria, caractersticas de um dito proftico coeso, em estilo potico. Sua estrutura encontra-se dividida em duas unidades (denncia e castigo), sendo que cada uma das unidades possui outras duas subunidades (genrica e especfica). O gnero literrio harmoniza-se com um dito proftico de julgamento geralmente conhecido como orculo ai . A anlise da dimenso histrica situa o acontecimento fundante em 701 a.C., na Sefel judata. Numa anlise investigativa do contedo da denncia norteado pelo modelo terico do modo de produo tributrio, observa-se um conflito entre dois grupos. Nesse conflito, Miqueias faz uma acusao a um grupo de poder em Jud que planeja e executa aes criminosas contra a herana camponesa. O castigo descreve a conspirao e o plano divino contra esse grupo de poder. Jav havia planejado um mal idntico ao que eles haviam cometido, desonra e privao de suas possesses. Os valores culturais de honra e vergonha subjazem a esse orculo. Por descumprirem seus deveres junto a Jav e ao povo, os criminosos perderiam todos os seus direitos e, sobretudo, a honra perante a prpria comunidade. Com base no modelo terico do modo de produo tributrio, constata-se que, na situao social em Jud no oitavo sculo, prevalecia um conflito entre campo e cidade. As comunidades aldes pagavam tributo cidade em forma de produtos e servios. A excessiva arrecadao de tributo e as falhas no sistema de ajuda mtua foraram os indivduos e famlias a contrair dvidas, a hipotecar suas terras herdadas dos pais e eventualmente perd-las. O profeta Miqueias o porta-voz do protesto da classe campesina que resolve reagir aos desmandos praticados pela elite citadina. Para ele, Jav escuta a queixa dos que esto sendo oprimidos e intervm na histria tomando o partido do oprimido.(AU)
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Esta pesquisa procura examinar, luz da metodologia exegtica, a percope de Miqueias 2,1-5, a fim de reconstruir o cenrio no qual emergiu a dura crtica social do profeta. O texto apresenta, em sua anlise literria, caractersticas de um dito proftico coeso, em estilo potico. Sua estrutura encontra-se dividida em duas unidades (denncia e castigo), sendo que cada uma das unidades possui outras duas subunidades (genrica e especfica). O gnero literrio harmoniza-se com um dito proftico de julgamento geralmente conhecido como orculo ai . A anlise da dimenso histrica situa o acontecimento fundante em 701 a.C., na Sefel judata. Numa anlise investigativa do contedo da denncia norteado pelo modelo terico do modo de produo tributrio, observa-se um conflito entre dois grupos. Nesse conflito, Miqueias faz uma acusao a um grupo de poder em Jud que planeja e executa aes criminosas contra a herana camponesa. O castigo descreve a conspirao e o plano divino contra esse grupo de poder. Jav havia planejado um mal idntico ao que eles haviam cometido, desonra e privao de suas possesses. Os valores culturais de honra e vergonha subjazem a esse orculo. Por descumprirem seus deveres junto a Jav e ao povo, os criminosos perderiam todos os seus direitos e, sobretudo, a honra perante a prpria comunidade. Com base no modelo terico do modo de produo tributrio, constata-se que, na situao social em Jud no oitavo sculo, prevalecia um conflito entre campo e cidade. As comunidades aldes pagavam tributo cidade em forma de produtos e servios. A excessiva arrecadao de tributo e as falhas no sistema de ajuda mtua foraram os indivduos e famlias a contrair dvidas, a hipotecar suas terras herdadas dos pais e eventualmente perd-las. O profeta Miqueias o porta-voz do protesto da classe campesina que resolve reagir aos desmandos praticados pela elite citadina. Para ele, Jav escuta a queixa dos que esto sendo oprimidos e intervm na histria tomando o partido do oprimido.(AU)
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A presente pesquisa busca avaliar exegeticamente o texto que se encontra na Bblia, especificamente no livro de Nmeros captulos 22-24 que relata sobre um personagem conhecido como Balao. A pesquisa tem tambm como objeto o estudo sobre o panteo de divindades relatado no mesmo texto, assim como tambm o estudo dos textos descobertos em Deir Alla, na Jordnia, que apresentam um personagem designado como Balao, possivelmente o mesmo personagem de Nm 22-24. A motivao que levou ao desenvolvimento dessa pesquisa foi o fato de se ter deparado com os conceitos dos diversos nomes divinos exibidos no texto, alm da questo do profetismo fora de Israel, assim como as possibilidades hermenuticas que se abrem para a leitura desse texto bblico. O conceito geral sempre foi o de que Israel era a nica nao onde existiam verdadeiros profetas e uma adorao a um nico Deus, o monotesmo. O que despertou interesse foi perceber, especialmente por meio da leitura dos livros bblicos, que o profetismo no se restringiu somente a Israel. Ele antecede formao do antigo Israel e j existia no mbito das terras do antigo Oriente Mdio, e que Israel ainda demorou muito tempo para ser monotesta. Quem esse Balao, filho de Beor? Estudaremos sobre sua pessoa e sua misso. Examinaremos os textos de Deir Alla sobre Balao e sua natureza de personagem mediador entre o divino e o humano. Esse personagem apresentado como um grande profeta e que era famoso como intrprete de pressgios divinos. Analisaremos a importante questo sobre o panteo de deuses que so apresentados na narrativa de Balao nomeados como: El, Elyon Elohim e Shaddai, alm de Yahweh. Entendemos, a princpio, que o texto possui uma conexo com a sociedade na qual foi criado e usando da metodologia exegtica, faremos uma anlise da narrativa em questo, buscando compreender o sentido do texto, dentro de seu cenrio histrico e social. Cenrio este, que nos apresentou esse profeta, no israelita, que profere bnos dos deuses sobre Israel e que, alm disso, pronuncia maldies sobre os inimigos desse mesmo Israel. Percebemos que, parte do texto pesquisado apresentado sob a tica de Israel sobre as outras naes. A pesquisa defende, portanto, que o texto de Nm 22-24, alm de nos apresentar um profeta fora de Israel igual aos profetas da Bblia, defende que, o panteo de divindades tambm era adorado por Israel e que tais nomes so eptetos de uma mesma divindade, no caso YHWH. Defende, tambm, um delineamento de um projeto de domnio poltico e militar de Israel sobre as naes circunvizinhas.
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A pesquisa tem por objetivo trabalhar o evento da Revolta de Je, em conjunto com a Estela de D, tendo como ponto de partida para tal, a exegese da percope de 2 Reis 10-28,36. A histria Deuteronomista apresenta o ato da Revolta de Je como sendo um feito demasiadamente importante, na restaurao do culto a Jav em Israel, a partir de um contexto onde o culto a outras divindades, em Israel Norte, estava em pleno curso. No entanto, a partir da anlise conjunta da Estela de D, que tem como provvel autor o rei Hazael de Damasco, somos desafiados a ler esta histria pelas entrelinhas no contempladas pelo texto, que apontam para uma participao ativa de Hazael, nos desfechos referentes a Revolta de Je, como sendo o responsvel direto que proporcionou a subida de Je ao trono em Israel, clarificando desta forma este importante perodo na histria Bblica. Para tal anlise, observar-se- trs distintos tpicos, ligados diretamente ao tema proposto: (1) A Revolta de Je e a Redao Deuteronomista, a partir do estudo exegtico da percope de 2 Reis 10,28-36, onde esto descritas informaes pontuais sobre perodo em que Je reinou em Israel; (2) Je e a Estela de D, a partir da apresentao e anlise do contedo da Estela de D, tratando diretamente dos desdobramentos da guerra em Ramote de Gileade, de onde se d o ponto de partida Revolta de Je; e por fim (3) O Imprio da Sria, onde a partir da continuidade da anlise do contedo da Estela de D, demonstraremos a significncia deste reino, alm de apontamentos diretamente ligados ao reinado de Hazael, personagem mui relevante no evento da Revolta de Je.
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Author: Kerry W. Holton Title: SCHLEIERMACHERS DOCTRINE OF BIBLICAL AUTHORITY: AN ALTERNATIVE TO CONTENT-BASED/SUPERNATURALIST AND FUNCTION- BASED/RATIONALIST MODELS Advisor: Theodore M. Vial, Jr. Degree Date: August 2015 This dissertation examines Friedrich Schleiermachers understanding of biblical authority and argues that, as an alternative to strictly supernaturalistic and rationalistic models, his understanding allows the New Testament to speak authoritatively in Christian religion in an age of critical, historical awareness. After classifying Schleiermachers position in a typology of the doctrine of biblical authority, this dissertation explores his conception of divine revelation and inspiration vis--vis scripture. It demonstrates that although he did not believe there is warrant for the claim of a direct connection between divine revelation and scripture, or that scripture is the foundation of faith, he nonetheless asserted that the New Testament is authoritative. He asserted the normative authority of the New Testament on the basis that it is the first presentation of Christian faith. This dissertation examines Schleiermachers canon within the canon, as well as his denial that the Old Testament shares the same normative worth and inspiration of the New. Although this dissertation finds difficulty with some of Schleiermachers views regarding the Old Testament, it names two significant strengths of what is identified as his evangelical, content-based, and rationalist approach to biblical authority. First, it recognizes and values the co-presence and co-activity of the supernatural and the natural !ii in the production of the New Testament canon. This allows both scripture and the church to share religious authority. Second, it allows Christian faith and the historical-method to coexist, as it does not require people to contradict what they know to be the case about science, history, and philosophy. Thus, this dissertation asserts that Schleiermachers understanding of biblical authority is a robust one, since, for him, the authority of scripture does not lie in some property of the texts themselves that historians or unbelievers can take away.
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Place of publication varies: Atlanta, GA, <1999->
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Vol. 6, unanalyzed publications, cont. Records of Buckinghamshire, by the Architectural and Archaeological Society for the County of Buckingham (1854). Includes articles: Ancient British gold coins found in Whaddon Chase. Antiquities of the Chiltern Hills / W.J. Burgess. Aylesbury Church in 1848 : architect's report / Geo. Gilbert Scott. A letter from G.G. Scott, Esq., on the supposed Saxon work at Iver and at Wing. Church bells / Robert Eaton Batty. The desecrated churches of Buckinghamshire [cont.]. Drayton Beauchamp / by W. Hastings Kelke. St. Mary's, Ashendon, Bucks. / by Frederick George Lee. Earth-works at Hampden and Little Kimble / by Boughey Burgess. Hilldesden Church -- Transactions of the St. Albans Architectural and Archaeological Society (1851). Includes article: Notice of a seal formed of bone, discovered in the Abbey Church, St. Albans ... / by Albert Way.
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"The Old Testament in the New; or, Two dissertations. I. On the citations from the Old Testament contained in the New. II. On the ideas of sacrifice and priest in the Old and New Testaments ... Translated from the second edition of the original German (1839)": v. 2, p. [179]-301.
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Translation from Hebrew into Italian by G.B. de Rossi of the Old Testament book of Job.
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Published after author's death by Philip Furneaux.
