Relevant bibliographies by topics / Bible – Citations

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  2. Dissertations / Theses
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  5. Conference papers

Academic literature on the topic 'Bible – Citations'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Bible – Citations"

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Szpiech, Ryan. "Translating between the Lines: Medieval Polemic, Romance Bibles, and the Castilian Works of Abner of Burgos/Alfonso of Valladolid." Medieval Encounters 22, no. 1-3 (May 23, 2016): 113–39. http://dx.doi.org/10.1163/15700674-12342218.

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The Hebrew works of convert Abner de Burgos/Alfonso de Valladolid (d. ca. 1347) were translated into Castilian in the fourteenth century, at least partly and probably entirely by Abner/Alfonso himself. Because the author avoids Christian texts and cites abundantly from Hebrew sources, his writing includes many passages taken from the Hebrew Bible and the Talmud. The Castilian versions of his works translate these citations directly from Hebrew and do not seem to make any direct use of existing Romance-language Bibles (although his work might have relied indirectly on Jewish Bible translations circulating orally in the fourteenth century). Given the abundance of citations, especially in Abner/Alfonso’s earliest surviving work, the Moreh ṣedeq (Mostrador de justicia), his writing can serve as a significant source in the history of Hebrew-to-Romance Bible translation in the fourteenth century. The goal of this article is to consider the impact of polemical writing on Bible translation in the Middle Ages by analyzing these citations in Abner/Alfonso’s Castilian works.
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Holubar, Karl. "Interpretations of Citations from the Bible." American Journal of Dermatopathology 7, no. 4 (August 1985): 401. http://dx.doi.org/10.1097/00000372-198508000-00018.

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Smoleń-Wawrzusiszyn, Magdalena. "O przytoczeniach w tekstach polemicznych Jana Śniadeckiego." Białostockie Archiwum Językowe, no. 6 (2006): 97–110. http://dx.doi.org/10.15290/baj.2006.06.08.

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Citation is a category whose linguistic status is ambiguous. This is why a research report on this issue needs to start with the author’s effort to define terminology, in order to avoid potential misinterpretation. In this paper, citation is defined as a textual category, and used in its broad meaning: the notion covers both direct and indirect speech constructions, since the syntactic discrepancy between the two types of structure does not affect the role these constructions play in the analysed texts. These texts are polemicals by Jan Śniadecki, a leading Polish thinker of the Enlightenment. The paper discusses the functions that citations realize (supporting persuasive argumentation, constructing polemical parts of the text), as well as the issue of irregularities in graphic marking and punctuation of citations. The main conclusions are as follows: citation and autocitation of judgements and opinions is a crucial method of organizing discourse in Śniadecki’s writings. The way he reproduces others’ statements influences directly the stylistic and the functional character of citations. Śniadecki uses citations to refer the reader to numerous authors and thinkers, which testifies to his great erudition. He quotes from culturally fundamental texts (the Bible, Cicero, St. Augustine), classics of Polish and world literature (Horace or Krasicki), as well as from scientific works of his contemporaries (Johnson, Voltaie, d’Alambert, Rousseau). These citations depict a panorama of the Enlightenment thought, expressed by the most famous figures of culture and science of that time. The citations also make it clear to us what areas of cultural tradition were appreciated the most by the classics of the Enlightenment.
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Matveev, Yevgeniy M. "On the Problem of Biblical and Liturgical Citation by Mikhail Lomonosov." Slovene 6, no. 1 (2017): 393–412. http://dx.doi.org/10.31168/2305-6754.2017.6.1.16.

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The main objective of this paper is to describe the types and functions of biblical and liturgical citation in M. V. Lomonosov’s works. This research into Lomonosov’s text corpus shows that explicit biblical and liturgical citation can be revealed in the texts of different genres—both in his poetry and in his prose works (and not only in “poetic” rhetorical prose). The paper focuses on different forms of biblical and liturgical contexts in Lomonosov’s panegyric odes, natural science texts, working papers, and letters. Three sources of biblical and liturgical parallels were used: the Moscow Bible (1663), the Festal Menaion (1730), and the Octoechos (1715); the latter includes Lomonosov’s notes in the margins. The research shows that Lomonosov proceeds in various ways: he might mention a Bible source without citation; he might use marked citations; and he might include biblical and liturgical citations into his own speech without reinterpretation, sometimes giving them some additional semantics. Biblical and liturgical phraseology can be described as using the following specific forms: a) phrases that actuate biblical and liturgical semantics in Lomonosov’s panegyric odes (an important issue is to reveal which context is relevant—the biblical or the liturgical); b) those that demonstrate logical consistency between science and religion in Lomonosov’s natural science texts; c) those that construct polemic and ironic context in prose works of different genres; and d) those that emphasize some statements in Lomonosov’s letters, creating the effect of “switching the languages.”
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Powery, Emerson B. "‘Rise Up, Ye Women’." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 171–84. http://dx.doi.org/10.1558/post.v5i2.171.

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Harriet Jacobs was the first female to write and publish a narrative about her earlier life in slavery. It is a story unlike any written by her male counterparts, especially as she details the psychological impact of the harrowing sexual exploitation of nineteenth-century antebellum enslavement. Her Incidents is full of citations of and allusions to the Bible, which she learned to read as a very young girl. She developed a strategy for interpreting the pages of the Bible to challenge commonly held southern interpretations that supported the slaveholding aristocracy surrounding her. Her appropriation of the Bible allowed her to defend her humanity and maintain her dignity.
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Zubaitienė, Vilma. "Vocabulary from 1735 Lithuanian translation of the Bibel in the dictionary of Pilypas Ruigys." Lietuvių kalba, no. 12 (December 15, 2018): 1–37. http://dx.doi.org/10.15388/lk.2018.22513.

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This article examines the use of biblical vocabulary in Pilypas Ruigys’ dictionary „Littauiſch=Deutſches und Deutſch=Littauiſches Lexicon“ (Königsberg 1747). The biblical words in this dictionary were derived from the 1735 Lithuanian translation of the Bibel. This fact is clearly stated in the title of the dictionary. Moreover, in the foreword to the dictionary the author highlights that he attempted to pick out as many Lithuanian synonyms from the Holy Script as possible. The exact chapters and verses of the Bible referenced next to the Lithuanian words help to determine which words and multi-word expressions were included in the dictionary. To this day there hasn’t been a statistical and textual analysis, which would show the nature and scale of the Bible references in Ruigys’ dictionary. The analysis has shown that Ruigys refered to the Bible mostly in search of suitable translation of German words and multi-word expressions. In addition, the Bible was a source for expanding the list of lemmata of German-Lithuanian part of the dictionary. The biblical references are in most cases placed next to the single words or two-word (in rare cases three-word) expressions that refer to some kind of Biblical terminology, i.e. name of a person, a thing or an occurence. There are very few longer citations of the Bible. Approximately 3500 words and multi-word expressions were copied from the Old Testament and about 650 – from the New Testament. Book of Genesis was referenced most times (more than 350), more than 200 examples were taken from Book of Exodus, Psalms, Book of Isaiah and Book of Job. The most cited part of the New Testament was the Book of Matthews.
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Dąbek, Tomasz Maria. "Odniesienia do osoby i tekstów św. Pawła w Regule św. Benedykta." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 119. http://dx.doi.org/10.21906/rbl.201.

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The Rule of St. Benedict is norm of the life for Christian monks in Occident. According to the biblical index in the edition of R. Hanslik (Corpus Scriptorum Ecclesiasticorum Latinorum, 75) in the Rule are citations from 30 and allusions from 39 texts of Corpus Paulinum in 82 places of RB. More of one time are citations or allusions to Rom 2, 11; 12, 10; 1 Cor 4, 12; 9, 27; 10, 4; Eph 4, 37; Phil 2, 8; 2 Tim 3, 13; 5, 20; 2 Tim 4, 2. This is a good example of reading and use of the Bible in ancient monasticism and also help for contemporary monks and nuns.
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Dąbek, Tomasz. "Odniesienia do osoby i tekstów św. Pawła w Regule św. Benedykta." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 119. http://dx.doi.org/10.21906/rbl.278.

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The Rule of St. Benedict is the norm of the life for Christian monks in Occident. According to the biblical index in the edition of R. Hanslik (Corpus Scriptorum Ecclesiasticorum Latinorum, 75) in the Rule are citations from 30 and allusions from 39 texts of Corpus Paulinum in 82 places of RB. More of one time are citations or allusions to Rom 2, 11; 12, 10; 1 Cor 4, 12; 9, 27; 10, 4; Eph 4, 37; Phil 2, 8; 2 Tim 3, 13; 5, 20; 2 Tim 4, 2. This is a good example of reading and use of the Bible in ancient monasticism and also help for contemporary monks and nuns.
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Galieva, M. "Etymological classification of religiously marked proverbs." Bulletin of Science and Practice 5, no. 3 (March 15, 2019): 498–504. http://dx.doi.org/10.33619/2414-2948/40/66.

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The article provides an etymological classification of religiously marked proverbs in the English and Russian languages. Under religiously marked proverbs, the proverbs etymologically originated from the Bible and proverbs, containing a religiously marked component (God, devil, sin) are understood. The results of analysis allowed us to work out the etymological classification of religiously marked proverbs that can be divided into 4 etymological groups: 1) citations from Bible; 2) transformed biblical proverbs; 3) postbiblical proverbs; 4) religiously marked proverbs, reflecting religious views and evaluations of a particular nation. Religiously marked proverbs are characterized by a high tendency to folklorization and lexical, grammatical and structural transformations that conditions the difficulties in identification of their etymology.
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Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (November 7, 2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost all students of the Hebrew Bible. This perush al ha-Torah supplemented almost all printed Hebrew Bibles or Chumash Editions and initiated more than 300 super-commentaries, which analyze and elucidate Rashi’s choices of exegesis, grammar, variant readings, Masora and midrash citations. The manuscript editions of his commentary were augmented with various map diagrams of Erets Israel, which disappeared in the printed editions of the Rashi commentary. Abraham Berliner mentioned this loss and recent scholarship is rediscovering these Rashi diagrams and maps. This paper elucidates the so-called Numeri 34 map-diagrams in the oldest extant manuscripts of the Rashi commentary, and their refinement and recycling within the Masora (figurata) of Ashkenazi bible manuscripts.
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Dissertations / Theses on the topic "Bible – Citations"

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Houghton, H. A. G. "Augustine's citations and text of the Gospel according to John." Thesis, University of Birmingham, 2006. http://etheses.bham.ac.uk//id/eprint/249/.

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This study assesses Augustine's worth as a witness to the text of the Bible and evaluates his evidence for the Gospel according to John. The full collection of citations is presented in the Appendix. In the analysis a distinction is proposed between primary citations, which Augustine makes with reference to a scriptural codex, for example when preaching, and secondary citations, for which this cannot be demonstrated. The latter constitute the majority and often correspond to his mental text , a consistent form of a verse showing characteristic alterations attributable to memory. In polemical works, Augustine displays a different form of text which he has normally adopted from his opponents. Such variations in the biblical text suggest that the citations have been transmitted accurately, without interference by copyists. Augustine's text of John demonstrates the continuity in the Latin Bible between Old Latin versions and Jerome's Vulgate. Most of the non- Vulgate renderings in Augustine's citations are paralleled in one or more Old Latin witnesses, which suggests that the Old Latin texts known today are a representative selection. Nonetheless, his primary affiliation is with the Vulgate, which even comes to permeate citations made from memory in later works.
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Meek, James A. "The Gentile mission in Old Testament citations in Acts text, hermeneutic, and purpose /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p020-0240.

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Cedergren, Mickaëlle. "L'écriture biblique de Strindberg : Étude textuelle des citations bibliques dans Inferno, Légendes et Jacob lutte." Doctoral thesis, Stockholm University, Department of French, Italian and Classical Languages, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-528.

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Inferno constitutes a turning point in Strindberg's literary production in that scriptural quotations appear more frequently and a new style emerges. This thesis presents the characteristics of the scriptural quotations appearing in Inferno (1897) and Jacob Wrestles (a fragment following Légendes, written in French and in Swedish in 1898). Comparative, discourse, textual and intertextual approaches are used to define the place and role of scriptural quotations in this literary corpus.

From a historical point of view, both novels are part of the religious history of late 19th century France, where religion played a more important role than during the scientific, rationalist era characterizing the preceding decades. Strindberg adopts a new style corresponding to the spirit of his time. The art of "quoting the Bible at random" is a rhapsodic style, which appears mainly in Strindberg’s correspondence, in his Occult Diary (writings contemporary with Inferno) and in the work of some French 19th century writers. This style originates, above all, in the occult tradition, but it is also a means of imitating the Bible and identifying with a prophetic figure.

The research discussed in this dissertation has made it possible to determine, for the first time, what Bible translations are used in the two novels by Strindberg (translations by Ostervald and Martin / Roques). Five different types of rewritings of quotations were found: omissions, cutting of verses, substitutions, typographical changes and inversions. These variations were aimed at harmonising the Biblical text and the Strindbergian text, while removing contextual and theological elements that bothered the writer. The discourse analysis has concentrated on the quotations viewed as reported speech, distinguishing different ways of introducing Biblical verses in the novel. It was found that the narrator's subjectivity is present in the comments leading up to the quotations. The polyphonic character of some quotations has stressed the importance of identification play between the narrator and certain quotations characters such as Christ, Job and the psalmist.

The intertextual analysis has revealed a large number of similarities in the scriptural quotations in the literary production of Strindberg, Swedenborg and French 19th century literature. It is shown that Inferno contains various quotations that appear in Occult Diary and in other writers’ works, such as those of Swedenborg, Péladan, Zola, Huysmans and Chateaubriand. Jacob Wrestles, on the other hand, does not include as many intertextual elements but instead reassembles many scriptural quotations that were underlined in the Bible translation used for this novel: La Sainte Bible, Ostervald's translation from 1890, which can be found in Blå Tornet (The Strindberg Museum in Stockholm). Strindberg is consequently recycling Biblical material when he writes Inferno, while resorting to the French Bible of Ostervald from 1890 to write Jacob Wrestles.

The quotations strewn in Inferno constitute a crescendo and reveal the narrator’s unsuccessful attempt at conversion, at the same time forming the structure of a complaint psalm in which the narrator cries out his suffering and awaits liberation. In the French text of Jacob Wrestles, the writer offers a package of scriptural quotations in order to identify the narrator as "a religious man", imploring God's mercy like Moses and Job. In the Swedish text of Jacob Wrestles, a new perspective is introduced as a result of the change in language, the change from Old to New Testament, the new spiritual disposition of the narrator and the sudden intrusion of the writer in the narrator’s space. The role of scriptural quotations in the entire fragment of Jacob Wrestles is a true linguistic, thematic and theological revolution, which accounts for the narrator's extraordinary religious evolution. The misery of the narrator in Inferno allows a ray of Christian hope, which will persist in Strindbergs’s literary production post-Inferno.

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Boyer-Ader, Hélène. "L'influence de la Bible dans les romans d'Umberto Eco, Paulo Coelho et Eliette Abécassis." Pau, 2006. http://www.theses.fr/2006PAUU1A01.

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Au cours d'une analyse comparatiste du "Nom de la rose" et du "Pendule de Foucault" d'Eco, de "L'Alchimiste", "Le Pèlerin de Compostelle", "La rivière Piedra", "La Cinquième montagne" de Coelho et de la trilogie de "Qumran", d'Abécassis, nous nous sommes efforcés de définir l'influence de la Bible sur ces romanciers. L'identification des citations bibliques dans leur ouvre et leur mise en relation ont ainsi permis d'établir une sorte de Bible à la fois universelle, constituée uniquement des Livres les plus connus comme ceux de La Genèse, de L'Exode, des Evangiles et de L'Apocalypse, et personnelle, traduisant l'intérêt particulier de Coelho pour Le Livre des Rois et pour Luc qu'il cite toujours. De la part d'E. Abécassis, la prégnance des Psaumes et de L'Ecclésiaste rythme les pensées de son héros, et en ce qui concerne Eco, la réappropriation de la Coena Cypriani, du Cantique des Cantiques et de L'Apocalypse fait du "Nom de la rose" un palimpseste de la Bible. Chacun a sa propre réception de la religion et de ses Ecritures : Coelho, l'enfant prodigue, s'en sert de parabole pour illustrer les nombreuses analogies de sa philosophie, E. Abécassis est la plus fidèle possible tout en réincarnant le Messie, et en allant jusqu'à le faire devenir Dieu, tandis qu'Eco, proclamant peut-être trop fort sa perte de la foi, détourne et pervertit tout de sa formidable ironie. De cette comparaison thématique entre trois écrivains inspirés respectivement par un New-Age universel, par la flamme de la foi judaïque et par l'ironie de l'homme qui doute, ressort une nouvelle religion qui mêle adroitement, dans une sorte de réhabilitation de l'humain, le profane au sacré
During a comparative analysis of "The Name of the Rose" and "Foucault's Pendulum" of Eco, of "The Alchemist", "The Pilgrimage", "The River Piedra", "The Fifth Mountain" of Coelho and of The Qumran Trilogy of E. Abécassis, we endeavoured to define this influence. The identification of the biblical quotations in their work and their comparison thus made it possible to establish a kind of Bible at the same time universal, only made up of the most known Books like those of The Genesis, The Exodus, The Gospels and The Revelation, and personal, translating the particular interest of Coelho for The First Book of the Kings and for Luke whom he always quotes forward. On behalf of E. Abécassis, the significance of The Psalms and The Ecclesiastes rhythmes her hero's thoughts, and with regard to Eco, the reappropriation of The Coena Cypriani, of The Book of the Revelation and The Song of Salomon makes "The Name of the Rose" a palimpsest of the Bible. Each one has its own reception of the religion and its Writings : Coelho, the prodigal son, makes use of it of parabola to illustrate the many analogies of his philosophy, E. Abécassis is the most faithful as possible, while making of a novel's hero the reincarnation of the Messiah, and going until making him become God, whereas Eco, proclaiming perhaps too extremely his loss of the faith, diverts and perverts everything with his great irony. This thematic comparison between the three inspired writers, respectively by a universal New-Age, the flame of the judaïc faith and the irony of the man who doubts, sets off a new religion which skilfully mixes, in a kind of rehabilitation of the Human, the profane with the holy
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Smith, Justin M. "Why βίοϛ? : on the relationship between gospel genre and implied audience." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2112.

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This thesis addresses the gap in the scholarly record pertaining to the explicit relationship between gospel genre and implied audience. This thesis challenges the consensus that the canonical gospels were written to/for individual communities/churches and that these documents (gospels) address the specific historical/social circumstances of each community. It is argued in the thesis that the Evangelists chose the genre of biography because it was the genre that was best suited to present the words and deeds of Jesus to the largest possible audience. The central thesis is supported by four lines of evidence: two external and two internal (Chapters 3-6). Furthermore, the thesis is bolstered by a new typology for Greco-Roman biography that arranges the biographical examples within a relational matrix. Chapter 2 is integral to the main thesis of this dissertation in that it proposes nuanced language capable of being applied to specific kinds of biographies with the emphasis on the relationship to implied audience. Chapter 2 sets the boundaries of the discussion of genre as a vital factor in potentially determining audience as well as raising the important consideration that genres are representative of authorial choice and intent. Chapters 3 and 4 take up the discussion of the two lines of external evidence pertinent to placing the Gospels within the relational typology proposed in chapter 2. Chapter 3 supports the main argument of the thesis in that it demonstrates that the earliest Christian interpreters of the Gospels did not understand them to be sectarian documents written specifically to and/or for specific sectarian Christian communities. The second line of external evidence, taken up in chapter 4, deals with the wider context of Jesus literature in the second/third century. We argue that these texts, if any of them are indeed biographies, were part of the wider Christian practice of writing and disseminating literary presentations of Jesus and Jesus traditions. Chapters 5 and 6 address the lines of internal evidence and chapter 5 deals specifically with the difficulty in reconstructing the various gospel communities that might lie behind the gospel texts. It is argued that the genre of biography does not allow us to reconstruct these communities with any detail. Finally, chapter 6 is concerned with the ‘all nations’ motif present in all four of the canonical gospels. The ‘all nations’ and ‘sending’ motifs in the Gospels suggest an evangelistic tone for the Gospels and further suggest an ideal secondary audience beyond those who could be identified as Christian.
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Smith, James Andrew. "Marks of an apostle : context, deconstruction, (re)citation and proclamation in Philippians." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/3535/.

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Posthumus, Stéphanie. "La Bible de Michel Tournier, la citation biblique dans Vendredi ou Les limbes du Pacifique et Éléazar ou La source et le buisson." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22381.pdf.

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Roudière, Sébastien Carine. "Les figures bibliques dans les quatre premiers livres de François Rabelais." Thesis, Toulouse 2, 2018. http://www.theses.fr/2018TOU20094.

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L’herméneutique biblique repose sur la correspondance entre les figures bibliques de l’Ancien Testament et celles du Nouveau Testament. Rabelais actualise cette typologie des figures tout en en jouant. Son travail d’écriture rend compte de la crise de la représentation figurée amorcée au XVIe siècle mais lui permet aussi de modéliser et structurer l’ensemble des quatre livres. Il opère ainsi une transition littéraire vers la fiction romanesque et instaure un nouveau régime de vérité inspiré de la Bible qui invite le lecteur à adhérer à son propos. Le passage d’un « roman de la Bible » à « la Bible du roman » laisse une place considérable à un lectorat peut-être plus large qu’on n’a cru
Biblical hermeneutics is based on the correspondence between the biblical figures of the Old Testament and those of the New Testament. Rabelais updates this typology of figures while playing. The work of his work reflects the crisis of figurative representation in the sixteenth century and he also operates a literary transition to Roman fiction and establishes a new regime of truth inspired by the Bible that invites the reader to adhere to his. The passage from "the Bible of the novel" to the “Bible of the novel”leaves considerable room for a readership as broad as expected
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Kuenzel, Karl Edwin. "The doctrine of the church and its ministry according to the Evangelical Lutheran Synod of the USA." Thesis, 2006. http://hdl.handle.net/10500/1608.

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Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it.
Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)
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Books on the topic "Bible – Citations"

1

Fromm, Erich. Gesamtregister: Zitatregister ; Gesamtverzeichnis der Schriften Erich Fromm. München: Deutscher Taschenbuch, 1989.

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2

McLeish, Kenneth. Longman guide to Bible quotations. Harlow, Essex, England: Longman, 1986.

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3

Augustine's text of John: Patristic citations and Latin Gospel manuscripts. New York: Oxford University Press, 2008.

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4

Université de Strasbourg II. Centre d'analyse et de documentation patristiques. Biblia patristica: Index des citations et allusions bibliques dans la littérature patristique. Paris: Centre national de la recherche scientifique, 1986.

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Retelling Scripture: "the Jews" and the scriptural citations in John 1:19-12:50. Leiden: Brill, 2012.

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Bologne, Jean-Claude. Dictionnaire commenté des expressions d'origine biblique: Les allusions bibliques. Paris: Larousse, 1999.

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Le Psautier de Jésus: Les citations des Psaumes dans le Nouveau Testament. Paris: Les Éditions du Cerf, 2012.

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8

The Gentile mission in Old Testament citations in Acts: Text, hermeneutic, and purpose. London: T & T Clark, 2008.

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9

Les citations vétéro-testamentaires dans les versions coptes des Evangiles: Recueil et analyse critique. Genève: Patrick Cramer éditeur, 1998.

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Luisier, Philippe. Les citations vétéro-testamentaires dans les versions coptes des Evangiles: Recueil et analyse critique. Genève: Patrick Cramer éditeur, 1998.

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Book chapters on the topic "Bible – Citations"

1

Tyson, Herb. "Citations and Bibliography." In Microsoft® Word 2010 Bible, 581–94. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2014. http://dx.doi.org/10.1002/9781118983966.ch36.

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"Index of Bible Citations." In Principal Writings on Rhetoric, edited by William P. Weaver, Stefan Strohm, and Volkhard Wels. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110561197-013.

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"Index of Bible Citations." In Power and Peril, 261–72. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110678949-011.

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"Bible of Qur’an Citations." In Early Christian-Muslim Debate on the Unity of God, 228. BRILL, 2014. http://dx.doi.org/10.1163/9789004279698_011.

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"INDEX OF CITATIONS." In The Temple Scroll and the Bible, 259–68. BRILL, 1995. http://dx.doi.org/10.1163/9789004350168_011.

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Heger, Paul. "Citations Index." In Women in the Bible, Qumran and Early Rabbinic Literature, 398–420. BRILL, 2014. http://dx.doi.org/10.1163/9789004277113_013.

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"Index of QurʾĀn Citations." In In Defense of the Bible, 219–20. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004168572.i-224.17.

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"Index Of Citations From The Bible." In Paracelsus (Theophrastus Bombastus von Hohenheim, 1493-1541), 973–75. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004157569.i-975.46.

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"INDEX DES CITATIONS." In Le developpement des traditions sur Elie et l'histoire de la formation de la Bible, 557–74. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26v3p.22.

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Byrd, James P. "Introduction." In A Holy Baptism of Fire and Blood, 1–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190902797.003.0001.

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Abstract:
The Bible saturated the Civil War, and this book offers the most thorough analysis yet of how Americans enlisted scripture to fight the war. This introduction describes the major themes examined in the book, including Abraham Lincoln’s use of scripture (and Americans’ use of scripture to praise and to attack Lincoln), slavery and the Bible, patriotic views of scripture, and the Bible’s use to cope with the war’s death toll. The book concludes with an appendix on new data on the most-cited biblical texts in the war, ranked in three tables, labeled “The Confederate Bible,” “The Union Bible,” and “Biblical Citations in the American Civil War: Union and Confederacy.” Americans fought the Civil War with Bibles in hand, with both sides calling the war just and sacred. Supported by this groundbreaking new data, this book examines how Americans enlisted the Bible in the nation’s most bloody and, arguably, most biblically saturated war.
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Conference papers on the topic "Bible – Citations"

1

Matveev, Evgeny. "On some functions of Bible and liturgical citation by M. V. Lomonosov." In 45th International Philological Conference (IPC 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/ipc-16.2017.93.

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Liu, Ying, and Yongjing Lin. "Supervised HITS Algorithm for MEDLINE Citation Ranking." In 2007 IEEE 7th International Symposium on BioInformatics and BioEngineering. IEEE, 2007. http://dx.doi.org/10.1109/bibe.2007.4375740.

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