A Most Peculiar Book

2021 ◽  
Author(s):  
Kristin Swenson
Keyword(s):  
Biblical Studies ◽  
Systematic Theology ◽  
Real Thing ◽  
The Real ◽  
Authoritative Text ◽  
The Bible ◽  
The World ◽  
Full Throttle

The Bible, we are constantly reminded, is the bestselling book of all time. It is read with intense devotion by hundreds of millions of people, stands as authoritative text for Judaism and Christianity, and informs and affects the politics and lives of the religious and nonreligious around the world. But how well do we really know it? The Bible is so familiar, so ubiquitous that we take our knowledge of it for granted. Yet in some cases, the Bible we think we know is a pale imitation of the real thing. This book addresses the dirty little secret of biblical studies—that the Bible is a weird book, by modern standards. A collection of ancient stories, poetry, and more written by multiple authors, held together by the tenuous string of tradition, the Bible often undermines our modern assumptions. It is full of surprises and contradictions, unexplained impossibilities, terrifying supernatural creatures, and heroes doing horrible deeds. In total, it offers neither a systematic theology nor a singular worldview. Still, there is a tendency to reduce the complexities of the Bible to aphorisms, bumper stickers, and slogans. But what exactly does it mean to be “unclean”? Who really killed Goliath? Does Jesus condemn nonbelievers to Hell? What does it mean “to believe,” in the first place? Rather than dismiss the Bible as an outlandish or irrelevant relic of antiquity, this book leans into the messiness full throttle, guiding readers through a Bible that will to many feel brand new.

Moral Injury and Biblical Studies: An Early Sampling of Research and Emerging Trends

2021 ◽  
Vol 19 (2) ◽  
pp. 121-144
Author(s):  
Brad E. Kelle
Keyword(s):  
Biblical Studies ◽  
Moral Injury ◽  
Critical Study ◽  
Moral Beliefs ◽  
The Bible ◽  
Biblical Scholarship ◽  
Emerging Trends ◽  
New Meanings ◽  
The World ◽  
Biblical Texts

Moral injury emerged within clinical psychology and related fields to refer to a non-physical wound (psychological and emotional pain and its effects) that results from the violation (by oneself or others) of a person’s deepest moral beliefs (about oneself, others, or the world). Originally conceived in the context of warfare, the notion has now expanded to include the morally damaging impact of various non-war-related experiences and circumstances. Since its inception, moral injury has been an intersectional and cross-disciplinary term and significant work has appeared in psychology, philosophy, medicine, spiritual/pastoral care, chaplaincy, and theology. Since 2015, biblical scholarship has engaged moral injury along two primary trajectories: 1) creative re-readings of biblical stories and characters informed by insights from moral injury; and 2) explorations of the postwar rituals and symbolic practices found in biblical texts and how they might connect to the felt needs of morally injured persons. These trajectories suggest that the engagement between the Bible and moral injury generates a two-way conversation in which moral injury can serve as a heuristic that brings new meanings out of biblical texts, and the critical study of biblical texts can contribute to the attempts to understand, identify, and heal moral injury.

scholarly journals Transfiguracja – Piękna złośnica Jacques’a Rivette’a w świetle mimo-sekularnej myśli o filmie i mediach światłowodowych

2021 ◽  
Vol 30 (39) ◽  
pp. 95-118
Author(s):  
Janusz Bohdziewicz
Keyword(s):  
Martin Heidegger ◽  
Creative Process ◽  
Biblical Studies ◽  
Mutual Respect ◽  
New Creation ◽  
The Bible ◽  
The World ◽  
The Media ◽  
Way Of Thinking ◽  
Made In

The essay is an interpretation of the film by Jacques Rivette La Belle Noiseuse (1991) within the context of post-secular studies. The sketch is inspired primarily by the writings of Martin Heidegger and Jean-Luc Nancy, and it also corresponds with the Bible and biblical studies. The author describes the creative process shown in the film as an act of salvation which occurs between the painter and his model. The hiding of the resulting image is understood here in relation to the passion, cross and burial of Jesus which brings the hope for a liberated life and “the new creation”. The film is made in a very consistent way, which opens up the perspective of crossing the world of images, paintings and classical films (the world of stage), towards the art of mutual respect (the world of interface). Rivette’s work contains a multitude of relevant observations and indications regarding psychology, religion and culture, but it also reveals the possibility of a new way of thinking about film and the media, close to Nancy’s post-metaphysical thought.

Jeremiah 37-52

2004 ◽  
Author(s):  
Jack R. Lundbom
Keyword(s):  
Biblical Studies ◽  
Large Collection ◽  
The Bible ◽  
Biblical Scholarship ◽  
The Earth ◽  
The World ◽  
The Future ◽  
The One ◽  
Divine Wrath ◽  
The Temple

Stirring words of the most outspoken of the Hebrew prophets are reexamined in this concluding volume of the esteemed Anchor Bible Commentary on Jeremiah. This final book of the three-volume Anchor Bible Commentary gives us translation and commentary on the concluding sixteen chapters of Jeremiah. Here, during Judah’s darkest days, when nationhood came to an end, Jeremiah with his people confronted the consequences of the nation’s sin, while at the same time reconstituting a remnant community with hopes to give Israel a future. Jeremiah preached that Israel’s God, Yahweh, was calling to account every nation on the Earth, even the nation chosen as his own. For the latter, Jeremiah was cast into a pit and left to die, only to be rescued by an Ethiopian eunuch. But the large collection of Foreign Nation Oracles in the book shows that other nations too were made to drink the cup of divine wrath, swollen as they were by wickedness, arrogant pride, and trust in their own gods. Yet the prophet who thundered Yahweh’s judgment was also the one who gave Israel’s remnant a hope for the future, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 37-52 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.

scholarly journals Echt gebeurd? Verhalen of feiten? Over historische en literaire bijbelkritiek en de zeggenschap van de bijbel

2007 ◽  
Vol 28 (1) ◽  
pp. 345-371
Author(s):  
HM Vroom
Keyword(s):  
Research Methods ◽  
Biblical Studies ◽  
Christian Faith ◽  
Historical Criticism ◽  
The Real ◽  
The Bible ◽  
Biblical History

A serious objection against Christian  faith is that the Bible is not trustworthy because the history it relates does not correspond to the facts of history. In theology this problem is “solved” by some biblical scholars by an acceptance of the research methods that are used for all literature alike while others accept the historical critique by understanding the biblical history  as a faithful but a-historical revelation. Fundamentalists reject  the historical-critical objections and stress the inerrancy of Scripture. In this contribution these three “answers” are rejected: biblical studies shall take the (real) facts serious indeed (pace inerrancy), nor jump into an a-historical revelatory history next to historical criticism (pace strong Barthian views in the “Amsterdam School”), but neither read religious scriptures all in the same way “as all literature” — but apply academic methods as is appropriate for the Hebrew and Greek Bible. 

Introduction

2018 ◽  
Author(s):  
J. Andrew Dearman
Keyword(s):  
Real World ◽  
Visual Representation ◽  
Literary Interpretation ◽  
The Real ◽  
The Bible ◽  
The World

The text is a vehicle of representation. Literature is a verbal reconstruction of a world, analogous to the visual representation of the world in art. It may represent the real world (in which case it may appear historical even when it is not), or a non-real world. A literary interpretation of the Bible probes the Bible’s construction of the world and analyzes the forms of expression through which that world is constructed....

The Real Thing

2019 ◽  
pp. 47-74
Author(s):  
J. P. Telotte
Keyword(s):  
Film Industry ◽  
Modern Technology ◽  
Primary Reason ◽  
Sound Recording ◽  
Real Thing ◽  
The Real ◽  
The World ◽  
The Future

Abstract: Chapter Three traces out how film and a filmic consciousness entered into the fiction that was, ostensibly, the SF pulps’ primary reason for existence. It begins by recognizing the extent to which a cinematic rhetoric filtered into SF writing, which readily drew metaphors, similes, and key images or references from the world of the movies. The chapter then considers how film technology—cameras, sound recording devices, screens, etc.—took a place alongside other sorts of fascinating modern technology as proper subjects for SF narratives. Finally, it examines a variety of the stories that focus specifically on the film industry—of the present and the future—with a special emphasis on the work of neglected SF author Henry Kuttner.

Postcolonial Biblical Criticism and Feminist Studies

2019 ◽  
Author(s):  
Susanne Scholz
Keyword(s):  
Biblical Interpretation ◽  
Gender Issues ◽  
Biblical Studies ◽  
Feminist Studies ◽  
Post Colonial ◽  
The Bible ◽  
The World ◽  
And Gender ◽  
Postcolonial Feminist ◽  
Theoretical Considerations

After Two-Thirds World Bible scholars connected postcolonial theories with biblical studies in the early 1990s, it took another decade for postcolonial feminist Bible scholars to examine the Bible and its interpretation as part of past and present colonial and gender-oppressive structures of domination. Postcolonial feminist interpretations have proliferated in three main areas: (1) theoretical considerations about the nature, purpose, and goals of postcolonial feminist exegesis; (2) text-centered readings of particular biblical books, chapters, and themes or characters; and (3) some considerations on (post)colonial biblical interpretation histories with attention to sexism and gender issues. Challenges remain for postcolonial feminist exegetes. Yet, overall, postcolonial feminist exegetes continue to be called to make important scholarly contributions in solidarity with the ongoing struggles of bringing justice, peace, and the integrity of creation into the world.

The Real Thing

10.12737/5984 ◽  
2014 ◽  
Vol 2 (5) ◽  
pp. 52-53
Author(s):  
Фёдорова ◽  
N. Fedorova
Keyword(s):  
Fairy Tales ◽  
Ethical Issues ◽  
Human Values ◽  
Real Thing ◽  
The Real ◽  
Literature Reading ◽  
The World ◽  
Secular Ethics ◽  
Ethics Course ◽  
Religious Cultures

The paper suggests methodological comments on how to tap into essential ethical issues after reading and discussing at classes fairy tales and sayings of all sorts of nations concerning compassion, mercifulness and cooperativeness and then unobtrusively, avoiding outright moral maxims, make pupils get insights in simple truths, underpinning universal human values. The recommendation are appropriate and desirable for fourgrade classes at the lessons of “The religious cultures and secular ethics” course, as well as at lessons of the “World around us” course and at Literature reading lessons.

The Temple

1950 ◽  
Vol 3 (3) ◽  
pp. 278-287
Author(s):  
Thomas Hannay
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Biblical Studies ◽  
Main Structure ◽  
The Real ◽  
The Bible ◽  
The New Testament ◽  
The Rich ◽  
The Temple

For some time past there has been a great need that theology should become more biblical, and that biblical studies should become more theological. To-day there are welcome signs that this is coming about, which is in effect a reviving sense of the authority of the Bible. There is a feeling that if criticism has not finished its task—which can hardly be the case—it is time that it was supplemented by something else; that it has too long dominated biblical studies as though it were the very building, whereas it is in fact a means of securing the foundations on which the main structure can be raised; that its necessary method of analysis, increasingly elaborated, has tended to destroy the recognition of the majestic structure of the biblical revelation and its unity. Thus Dr Vincent Taylor in the introduction to his Jesus and His Sacrifice confessed that after twenty-five years devoted to the minutiae of synoptic criticism, he had a great desire to consider what the Gospels really have to say for themselves. In the realm of Old Testament studies there has emerged a sense that, Israel's history being so remarkable, it is useless to brush aside all the later developments of, let us say, the Priestly Code as regrettable and retrograde; it is wiser and more helpful to ask what their significance really is, and whether they do not rather witness to the rich fulness of religion under the old covenant. The point to be driven home is just this: when the sources have been analysed and dated as far as may be, then begins the real task of considering what is the significance of the contents. That can and will only be found in our Lord Jesus Christ. But that in effect means allowing the Bible to be its own interpreter, explaining one part by another. Especially when seeking for the significance of the Old Testament must the search be carried over into the New Testament. It seems worth while to try and work this method out on the theme of the temple.

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