This book, in detailing the profusion of Bedouin culture in the Bible, goes far toward establishing that the ancient Israelites did have a nomadic background, as they are portrayed. This book reveals the landscape of scripture in an era prior to the crystallization of the Tanakh, the Jewish Bible, and before the canonization of the Christian Bible. Most accounts of the formation The book focuses not on the putative origins and closure of the Bible but on the reasons scriptures remained open, with pluriform growth in the Hellenistic-Roman period.
Drawing on new methods from cognitive neuroscience and the social sciences as well as traditional philological and literary analysis, the book argues that the key to understanding the formation of scripture is the widespread practice of individual and communal prayer in early Judaism.
The figure of the teacher as a learned and pious sage capable of interpreting and embodying the tradition is central to understanding this revelatory phenomenon. While not a complete taxonomy of scripture formation, the book illuminates performative dynamics that have been largely ignored as well as the generative role of interpretive tradition in understanding how the Bible came to be. The relationship between the Gospel of John and the Gospel of Thomas has become a hotly debated issue, with several scholars arguing that John and Thomas are gospels in conflict.
The first part of The first part of this book argues that the two gospels were written about the same time, but without knowledge of each other. Their authors drew upon similar Jewish and early Christian traditions independently from each other. Hence, this figure was developed in the context of a conflict, but that conflict was not related to Thomasine Christianity but to Jewish Christianity.
Now reaching its th anniversary, it remains one of the most frequently used Bibles in the English-speaking world, especially in America. This book offers an authoritative history of this renowned translation, ranging from the Bible's inception to the present day. The text tells the complex story of how this translation came to be commissioned, who the translators were, and how the translation was accomplished.
The book does not end with the printing of that first edition, but also traces the textual history from to the establishment of the modern text by Oxford University Press in , shedding light on the subsequent generations who edited and interacted with the text and bringing to life the controversies surrounding later revisions. In addition, the book examines the reception of the KJV, showing how its popularity has shifted through time and territory, ranging from adulation to deprecation and attracting the attention of a wide variety of adherents. Finally, the volume includes appendices that contain short biographies of the translators and a guide to the page preliminaries of the edition.
This groundbreaking book breaks with established canons and resists some of the stereotypes of feminist biblical studies. A wide range of contributors—from the Netherlands, Germany, Norway, East They engage a range of social and political issues, including migration and xenophobia; divorce and family law; abortion;?
Foundational figures in feminist biblical studies work alongside new voices and contributors from a range of disciplines in conversations with the Bible that go well beyond the expected canon-within-the-canon assumed to be of interest to feminist biblical scholars. In important interventions—made all the more urgent in the context of the Trump presidency and Brexit—they make biblical traditions speak to gun legislation, immigration, the politics of abortion, and Roe v. It points out the It points out the similarities and differences in how biblical texts are read, interpreted, and applied in each tradition.
In particular, it explores how biblical criticism, especially the historical-critical method, can provide a sound basis for a religious reading. While the authors were trained academically in biblical criticism and teach it in their classes, they continue to read the Bible as a meaningful religious document central to their lives. Also included are an introduction to the history of biblical interpretation, a brief conclusion, and a glossary of technical terms.
This book investigates the meaning of happiness in light of biblical scholarship and developments in the study of happiness, especially via positive psychology. Nine chapters that focus on the Bible An introduction frames the project in terms of the meaning often vaguely or ill-defined of happiness, and a conclusion offers a first attempt at writing a biblical theology of happiness. This book is an interdisciplinary reflection on the ways Americans use the Bible in their personal lives.
In This Article
It considers how other influences, including religious communities and the internet, have Approximately 50 percent of Americans read the Bible. Some consult it daily. This volume offers the most comprehensive understanding of how Americans have considered and used scripture through history as well as its role in their lives today. Following national survey data—including reading practices broken out by race, education, and economics, as well as self-reporting on why people read scripture—the book offers historical background and contemporary analysis.
Historical chapters on African Americans, the publishing industry, parachurch organizations, and Bible studies complement modern social science studies on gender and politics. In all, the book offers new and often surprising facts about how Americans use the Bible outside worship and how it has, in turn, shaped American life. OSO version 0. University Press Scholarship Online. Sign in. Not registered? Sign up. Publications Pages Publications Pages. Advanced Search.
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Keywords: Jeremiah , prophet , destruction of Jerusalem , Babylonian exile , Gedaliah , Jeremiah 40—44 , factionalism , murder , hostage crisis , war. Keywords: Reverence for Life , Nobel Peace Prize , philosophy of civilization , historical Jesus , Lambarene , Helene Bresslau , universal genius , theological mysticism , charges of racism , cold war.
Hoffmeier Published in print: Keywords: covenant , Egyptian archaeology , Exodus , the book of , the exodus , origins of Israel , Mt. Sinai , sojourn in Egypt , Sinai , Torah , tabernacle , wilderness tradition. Keywords: Bible , community , exclusion , inclusion , interpretation , biblical laws , marginalized , race , sexuality , women.
Keywords: Apocryphal acts , Apocryphal apocalypses , Apocryphal epistles , Apocryphal gospels , assumption of the Virgin , Christian Apocrypha , citation index , infancy gospels , M. Keywords: Calvin , Aquinas , Romans , reception history , participation , salvation , merit , justification , Council of Trent , schoolmen. Keywords: New Testament , early Christianity , letters of Paul , Roman Empire , Roman archaeology , apostle Paul , social history , biblical archaeology , feminist hermeneutics.
Are We Not Men? Keywords: queer , masculinity , prophecy , gender , Bible , body. Keywords: Exodus 1—2 , Moses , Pharaoh king of Egypt , Israelite slavery , narrative criticism , ark , land of Midian.
Esler Published in print: Keywords: archival ethnography , Babatha , ethnic relations , legal papyri , Nabatea , Nabatean Aramaic , Nabatean women , Nabateans , nomadism , peasant economics. Keywords: A cultural document , Supplement to archaeology , Definition of Bedouin and nomad , Bedouin background to biblical material , Insights into Judaism. Newman Published in print: Keywords: scripture formation , prayer , embodiment , performance , interpretive tradition , Dead Sea Scrolls , sages , liturgical body.
The Beloved Disciple in Conflict? Keywords: disciples of Jesus , apostles , conflict , early Christian communities , apocryphal gospels , canon.
Keywords: feminism , Bible , womanism , intersectionality , gender archaeology , queer theory , the family , divorce , posthuman , divorce , abortion , pinkwashing , the Second Amendment , AIDS , the veil. Harrington Published in print: The Bible in American Life Published in print: Keywords: Bible , Bible reading , race and religion , inerrancy , religious demographics. But even more, they embody in their lives the combination of deep theological commitment with ecumenical sensibilities—an embodiment that I attempt to follow in my own life.
So as you can see, ecumenism is just in my blood. If ecumenism is to be vibrant in the future, our commitment to our heritages must also be vibrant. At the same time, we have to recognize that our sources developed during a particular time in the midst of particular circumstances. Thus reading our sources contextually provides a broader horizon for properly understanding those sources and applying them today.
Justification By Faith
Historical sensitivity also helps us identify in what ways we are and are not still struggling with the same issues. This can provide space for creative proposals that might move our communities forward. Good historical theology can serve this dual conviction. What do you think is the one most persistent misunderstanding that Catholics have of Reformed soteriology and that Reformed communities have of Catholic soteriology that impedes ecumenical dialogue and progress?
This is a hard question. My first reaction is to point out that from my experience Catholics know very little about Reformed anything.
Ecumenism | Reading Religion
Luther, yes; Calvin, no. Most of my Ph. In terms of Reformed misunderstandings of Catholicism, I immediately think of the nature-grace distinction and how it functions soteriologically, as well as the way merit is understood and functions in Catholic practice. But I want to be clear: these are some of the misunderstandings that impede ecumenical progress.
These are not the only issues that impede it. To over simplify but also to get to the point: participation. But this is neither Augustinian nor participatory. In a participatory framework, the human actor and the divine actor are both fully actors though in different ways in the very same act. When Aquinas claims that in meriting God is rewarding His own work in and through a person, why would Calvin object to this?
But that is not how Calvin understood merit.