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Journal articles on the topic 'Bible - Prophecies'
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1
Aditiyawarman, Indra. "Muhammad Nabi yang Dijanjikan." KOMUNIKA 3, no. 1 (March 2, 2015): 133. http://dx.doi.org/10.24090/kom.v3i1.2009.pp133-147.
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Moslem believed that Muhammad Rasulullah is God’s messenger that delivered as light for all human being.prophecy about his arriving also have written on earlier holy books before Islam (torah and bible) exactly as said on Sura al-Baqarah [2] : 146 and al-A’raaf [7]: 157. It’s said that he will come to fulfill all prophecies in Bible, will revive and renew allprophets teaching before him. However, in reality Jews and Kristen people unfairly conceal this fact from Moslem and theirown religious believer, for hundreds years till recent days
2
Eidevall, Göran. "Reciprocity and the Risk of Rejection: Debate over Sacrifice in the Hebrew Bible." Religions 9, no. 12 (December 19, 2018): 422. http://dx.doi.org/10.3390/rel9120422.
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Sacrifice is a central but contested topic in the prophetical literature in the Hebrew Bible. Whereas some texts criticize the sacrificial cult vehemently, other texts express strong support for such a cult. Interestingly, and somewhat paradoxically, a certain writing, such as the book of Jeremiah, may contain both cult-critical prophecies and passages that promote sacrifices. Divergent interpretations of this ancient debate have engendered an intense scholarly debate. Adopting a new approach, informed by sacrifice theories that emphasize the notion of reciprocity, this article refutes the view that prophets like Amos and Jeremiah rejected all sacrifices. Rather, they (that is, the authors of these books) addressed specific situations, or explained specific catastrophes in retrospect. Viewed from this perspective, the cult-critical prophecies, as well as other references to rejected sacrifice, are in fact compatible with a basically positive attitude towards the sacrificial cult.
3
Fomin, Andrey G., and Nadezhda S. Karacheva. "Modern forms of a prophecy: From written word to audiovisual Internet product." Russian Journal of Linguistics 28, no. 2 (June 7, 2024): 321–37. http://dx.doi.org/10.22363/2687-0088-33421.
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Prophecies contain a unique cultural and linguistic code, which plays an essential role in organizing the linguistic worldview and shapes national consciousness. The article aims to specify the linguistic features of prophecies and identify their modern forms. To achieve this goal, biblical texts were compared with modern prophecies within and outside religion. Due to the phenomenon's complexity, the material selection criteria were flexible. The Canonic Bible was the initial source of the material (4 books of Major Prophets and 12 books of Minor Prophets). The modern prophecies were obtained from 2 collections of written prophecies (157 texts) as well as 10 audio recordings of prophetic sessions (4 hours) and 40 videos (10 hours). We explored prophetic texts and changes in their forms using semiotic modeling. The interdisciplinary nature of the research necessitated the use of the descriptive method, as well as methods of contextual, interpretative, and content analysis to identify the meaning of the linguistic units by highlighting mechanisms of the construction of meaning. The chosen methods helped to identify the meanings of linguistic units, highlighting the mechanisms of constructing meaning, as well as the ethnocultural language code of prophecies. The method of interpretative analysis made it possible to determine the patterns of expression of meaning associated with the system of ideal images and the rules for their transformation into meanings. The results of the study demonstrated a clear simplification of the initial characteristics during the transition of biblical prophecies from written form to an audiovisual Internet product. In addition, the results revealed an obvious displacement of the vector of decoding and interpretation of ethnoculturally-conditioned components. Further research will allow us to build a linguosemiotic model of prophetic discourse to trace ethnocultural and linguistic changes in the form, content, and entire genre of prophecy, which will open up new prospects for the study and interpretation of the phenomenon itself.
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Brown, S. Kent. "The Prophetic Laments of Samuel the Lamanite." Journal of Book of Mormon Studies (1992-2007) 1, no. 1 (October 1, 1992): 163–80. http://dx.doi.org/10.2307/44758626.
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Abstract The wide-ranging sermon of Samuel the Lamanite, spoken from the top of the city wall of Zarahemla, exhibits poetic features in a censuring passage, features that bear similarities to laments found in the Bible, most notably in the Psalms. Like the laments in the Bible, those in Samuel’s speech show contacts with worship. In distinction to the biblical laments, but like the Thanksgiving Hymns of the Dead Sea Scrolls, the poetic pieces in Samuel’s sermon exhibit a set of prophecies that find fulfillment in later periods, including the days of Mormon, the compiler and editor of the Book of Mormon.
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Noegel, Scott B., and Corinna E. Nichols. "Lurking Lions and Hidden Herds: Concealed Wisdom in the Hebrew Bible." Religions 12, no. 7 (June 30, 2021): 492. http://dx.doi.org/10.3390/rel12070492.
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This article presents evidence for a previously unrecognized literary device in the Book of Proverbs, in which texts that cluster references to animals also contain additional paronomastic allusions to animals. This device accords with the proverbs’ instruction to search for hidden knowledge, and resonates with their emphasis on the study of wild animals as a source of divine wisdom. The device also appears in psalms and prophecies, where it generally entails references to domesticated animals; here, the function appears to be rhetorical or performative. These groupings of concealed allusions to animals also add to the growing number of examples of the textual device of clustering.
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Li, Weihua, and Jialei Wu. "The Art of Narrative Structure and Design—A Comparative Study of Two Biblical Stories." Journal of Education and Culture Studies 6, no. 3 (August 8, 2022): p21. http://dx.doi.org/10.22158/jecs.v6n3p21.
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The Hebrew Bible (James, 2011), as a collection of ancient books of history, prophecies, poems and wisdom literatures, contains some of the most intriguing stories and profound wisdom from the ancient world. While majority of these ideas and sapiential teachings have already deeply integrated into our modern cultures, there are yet some that we still struggle in understanding and accepting, such include the origin of sin and evil in the story of Adam and Eve in the garden of Eden and the story of Job with his undeserved sufferings. In this study, we are going to conduct a comparative study of the two biblical stories mentioned based on resources in and out of the Bible. We hope that our study will be able to cast some new lights over these long-discussed topics and to help our readers in their own reading experience.
7
Xi, Lian. "Fulfilling Prophecies on China's Ethnic Frontiers in Southeast Asia: Peripheral Peoples’ Encounter with Christianity in the Twentieth Century." Church History 92, no. 1 (March 2023): 99–121. http://dx.doi.org/10.1017/s0009640723000677.
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AbstractAt the turn of the twentieth century, an enchanted response to Christianity among minority peoples on China's ethnic frontiers in Southeast Asia caught Western missionaries by surprise. This paper explores the historical circumstances and the dynamics of the mass Christian conversion among those hill peoples. Far from a cultural defeat and a grudging surrender to a conquering foreign faith, their embrace of Christianity was an exuberant, communal rush toward fulfillment of indigenous prophecies of redemption. Unlike the civilizing project of the modern state—a coercive mandate of assimilation and ideological transformation—the Christian movement offered them a choice and allowed them to channel their desperate prophecies of the past toward a reformist messianism. With its war on local shamanism, rituals of courtship, and inherited (and often inebriated) rhythms of ethnic life, Christian conversion was ostensibly a break with indigenous traditions. However, it also ironically fortified the ethnic identities of the peripheral peoples—especially through the creation of the written script for the purpose of Bible translation—and generated fresh resiliency for their material and cultural survival.
8
Lier, Gudrun, and Lucas Cornelis Muller. "ANOTHER LOOK AT THE FUNCTION OF ×žÖ·×©×‚Ö¼Ö¸× IN PROPHETIC LITERATURE." Journal for Semitics 24, no. 2 (November 17, 2017): 575–93. http://dx.doi.org/10.25159/1013-8471/3469.
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In this article some of the previous considerations on the meaning and function of ×žÖ·×©×‚Ö¼Ö¸× in the prophetic literature of the Hebrew Bible are critically considered. The function of ×žÖ·Ö·×©×‚Ö¼Ö¸× is then reviewed by systematically analysing its use in various textual contexts throughout the Hebrew Bible to identify how this term was applied in popular speech, literature, and translation. An attempt is made to categorise מַשָּׂ×into specific semantic domains in order to determine how the various ways in which ×žÖ·×©×‚Ö¼Ö¸× is used in prophetic literature compare with each other. It is suggested that the ×žÖ·×©×‚Ö¼Ö¸× -label not only came to be used as an emphatic marker but also functioned as a literary device, more specifically a mnemonic bridge, to bind maśśÄ’-prophecies together intertextually to form a virtual corpus.
9
Malcolm, Noel. "Comenius, the Conversion of the Turks, and the Muslim-Christian Debate on the Corruption of Scripture." Church History and Religious Culture 87, no. 4 (2007): 477–508. http://dx.doi.org/10.1163/187124107x258400.
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AbstractIn 1666 Comenius wrote a dedicatory epistle, addressed to the Ottoman Sultan, which he intended to be printed with a translation of the Bible into Turkish: in it, he expressed an unusually conciliatory attitude towards Islam, while also defending the Christian Bible against the Muslim accusation that it was a corrupted text. This article prints the text of the epistle and discusses the background to it. Comenius's attitude towards Islam is examined, across the range of his other writings. His belief that the Turks could and would be converted to Christianity is also connected with the apocalyptic anti-Habsburg prophecies of Mikuláš Drabík, which Comenius promoted. And his defence against the charge of textual corruption is located in a tradition of argument which can be traced back, via the Calvinist Johannes Hoornbeeck, to the response made by a Roman Catholic, Filippo Guadagnoli, to an anti-Christian text written by a Persian scholar in 1622.
10
W. Ellis, James. "A Harmony of Judeo-Christian Eschatology and Messianic Prophecy." African Journal of Social Sciences and Humanities Research 4, no. 3 (June 30, 2021): 66–80. http://dx.doi.org/10.52589/ajsshr-6slajjhx.
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This essay presents a selective overview of the main themes of Judeo-Christian eschatological prophecy. Particular attention is paid to the significance of successive biblical covenants, prophecies of the “day of the Lord,” differences between personal and collective resurrection, and expectations of the Messianic era. Although the prophets of the Hebrew Bible and Christian New Testament lived and wrote in diverse historical and social contexts, their foresights were remarkably consistent and collectively offered a coherent picture of the earth’s last days, the culmination of human history, and the prospects of the afterlife. This coherence reflects the interrelated character of Judaic and Christian theology and the unity of the Judeo-Christian faith.
11
Scolnic, Benjamin. "The Vocabulary of Desolation: Intertextual Allusions in Daniel 9.25-27 and the Meaning of Ḥārûṣ." Bible Translator 71, no. 3 (December 2020): 320–30. http://dx.doi.org/10.1177/2051677020954902.
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The word wĕḥārûṣ in Dan 9.25 may mean something different from the usual rendering “moat.” A study of (1) the use of ḥārûṣ in the Hebrew Bible, (2) the fact that Dan 9.25-27 contains intertextual allusions to Isa 10.22-23 and 28.22, 27, where ḥārûṣ and neḥĕrāṣāh are found in prophecies of destruction, (3) the context of the verse that concludes with ûbĕṣôq hāʿittîm “and in a time of distress,” and (4) the surrounding passage that reinterprets Jeremiah’s prophecy of seventy years of exile as seventy “weeks” of years, which includes the postexilic era, may lead to a new understanding of wĕḥārûṣ in this verse.
12
Gauch, Hugh G. "Big Reason: Public Discussion of Big Questions." Evangelical Quarterly 94, no. 4 (December 19, 2023): 330–37. http://dx.doi.org/10.1163/27725472-09404004.
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Abstract By ‘big reason’ is meant reason that can (1) tackle life’s big questions, like whether God exists, and (2) address a big audience of virtually everyone by means of reasons that count across worldviews. The antithesis of big reason is small reason, the contention that any reasons and evidence in favor of a given worldview count only within the small audience of that worldview. Big reason promotes finding the truth, including the truth of Christianity, and thereby it promotes human flourishing. This article defends big reason by presenting a model of public reason and then applying this model to the evidence for Christianity from fulfilled Bible prophecies.
13
Friedman, John B. "Bald Jonah and the Exegesis of 4 Kings 2.23." Traditio 44 (1988): 125–44. http://dx.doi.org/10.1017/s0362152900007030.
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In recent years, a good deal of attention has been paid to the place of typology in late medieval art. This way of thought so characteristic of the Middle Ages, in which Old Testament persons and events are seen to have a prefigurative relationship to those of the New, was a popular teaching device. It is nowhere better seen than in the Biblia pauperum or picture Bible, which originated in a mid-thirteenth-century Dominican milieu and was probably inspired by the altar piece of Nicholas of Verdun, made in 1181. The pages of these books contain drawings that show the typological relationship between Old and New Testament events by means of a center roundel depicting some episode of Christ's life, known as the anti-type, flanked by two Old Testament scenes, the types, which were thought to prefigure it. Appropriate Bible prophecies in banners heightened the visual impact of the drawings for the literate. From its inception, the Biblia pauperum was of enormous importance for northern European art, and its influence can be seen well into the Reformation.
14
Hagedorn, Anselm C., and Shani Tzoref. "Attitudes to Gentiles in the Minor Prophets and in Corresponding Pesharim." Dead Sea Discoveries 20, no. 3 (2013): 472–509. http://dx.doi.org/10.1163/15685179-12341287.
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Abstract This essay surveys the attitudes towards gentiles/foreign nations in constructions of the “other” in the Minor Prophets of the Hebrew Bible, and examines how the biblical trajectories are continued and reshaped in the corresponding pesharim from Qumran. The development of the biblical texts is examined from historical, literary, and theological perspectives. Thus, for example, the concrete historical encounter with Assyria shaped the original prophecies of the last three pre-exilic prophets (Nahum, Habakkuk and Zephaniah), while later redactional layers transform these texts by incorporating the experience of the Babylonian conquest. Literarily and theologically, the initial texts focus upon individual judgement against a concrete people, and the divine salvation of Israel from this threat. In the Persian period, there is an initial expansion of the focus to universal judgment, highlighting the special status of Israel vis-à-vis other nations. This is followed by a narrowing of the group selected for salvation, so that only the righteous of Judah will survive the final judgment. In the pesharim, there is further narrowing of the discourse of alterity for internal identity formation, as the biblical prophecies against foreign enemies are applied to the group’s contemporary antagonists, including rival Jewish groups. Pesher Habakkuk closely follows the book of Habakkuk in depicting Gentiles as idolators, and in portraying foreign nations as both instruments and objects of divine retribution. The references to the Babylonians (termed “Chaldeans”) in Habakkuk are applied in the pesher to the “Kittim,” understood by modern scholars to stand for Rome. This view of Rome as a significant existential and eschatological enemy reflects a profound theological and psychological development in sectarian thought. Pesher Nahum interprets the prophecies against Gentiles in Nahum primarily as condemnation of Jewish enemies.
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Garstad, Benjamin. "Nebuchadnezzar’s Siege of Tyre in Jerome’s Commentary on Ezekiel." Vigiliae Christianae 70, no. 2 (February 18, 2016): 175–92. http://dx.doi.org/10.1163/15700720-12341236.
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In order to elucidate the prophecies of Ezekiel, especially those against Egypt in Book 29, Jerome reconstructed the siege of Tyre by the Babylonian king Nebuchadnezzar. He seems to have done this not so much on the basis of the predictions recorded in the Bible (to say nothing of accurate records), as by comparison with accounts of Alexander the Great’s siege of the same city more than two hundred years later. Jerome seems particularly dependent on the account of Alexander’s siege of Tyre given by Quintus Curtius Rufus. The following investigation broadens our understanding of the authors known and used by Jerome, the uses to which he put his historical reading, and the methods of his Biblical exegesis, especially historical reconstruction.
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Pierce, Alexander H. "Tertullian’s Case for the Christiani Creatoris in Adversus Marcionem." Journal of Theological Interpretation 16, no. 1 (June 1, 2022): 1–22. http://dx.doi.org/10.5325/jtheointe.16.1.0001.
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In offering a close reading of Tertullian’s Adversus Marcionem 3–4, the present essay contends that Tertullian supports his belief that Christians are the proper continuation of God’s people in history by making a case for Christian separation from the Jews as the fulfillment of scriptural prophecy. Tertullian’s reading of the Creator’s Scriptures is his exegetical basis for forming a logic of separation between Christians and the chosen Jewish nation. This differentiation does not require an ontological bifurcation of the Creator and the God revealed in Jesus. Rather, God the Creator and Father of Jesus reveals this distinction in the operation of his providence in history and in Scripture. It is in this very separation that Christians fulfill the prophecies of the Creator God of the Hebrew Bible and religion.
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Beaumont, Mark. "Christianity seen by Muslims and Islam seen by Christians in the Period of Early Islamic Rule in the Middle East." International Journal of Asian Christianity 5, no. 2 (August 30, 2022): 195–207. http://dx.doi.org/10.1163/25424246-05020004.
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Abstract This paper highlights a context where Christians lived under Muslim rule. Muslim critique of Christianity was widespread, and Christians had to react to Muslim dominance by finding ways of responding to criticisms without incurring punishment for rebellious attitudes to their rulers. In the first two centuries after the Arab conquest of the largely Christian Middle East, Muslims viewed Christians as needing correction for their mistaken beliefs about the oneness of God in their deviant Trinity, about the humanity of Jesus in their insistence on his divine status, about the death of Jesus by crucifixion when this had not happened, and for their failure to recognise the finality of the Prophet Muḥammad in their suppression of testimony to his coming in the Bible. Christians viewed Muslims as heretics who had diverted from the true Christian faith in the Trinity and the divinity and crucifixion of Jesus and who looked for prophecies of Muḥammad in the Bible that did not exist. Muslims and Christians searched each other’s scriptures to persuade the other that their interpretations might need correcting. As the centuries passed in the Middle East, Christians steadily embraced Islam. By the time of the Mongol invasion in the thirteenth century, the vast majority of the population were Muslims.
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Somos, Mark. "Beyond Minimalism." Grotiana 35, no. 1 (December 6, 2014): 119–57. http://dx.doi.org/10.1163/18760759-03501004.
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This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).
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Kugler, Gili. "“And You Became Mine” (Ezek 16:8): Good and Evil in a Narcissistic God." Religions 13, no. 10 (October 12, 2022): 967. http://dx.doi.org/10.3390/rel13100967.
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Scholars have defended the cruel behavior of the biblical god as being justified, due to the supposition of God being perfectly omnipotent and infallible. However, one cannot be obtuse to the depictions of Yhwh himself about his feelings and actions, as expressed through biblical narratives and brought forth by his emissaries, the prophets. When observing the prophecies of Ezekiel, for example, through a modern psychological lens, God’s relationship with his subjects, and especially with his offspring—the nation of Israel—reveals clear patterns of malignant narcissistic behavior. This study proposes that evil is an immanent part of God’s nature in the Hebrew Bible. The texts make no effort to disguise God’s narcissistic nature in his behavior towards his chosen one, a behavior that resonates with patterns one would define as evil. Moreover, the texts reflect the willingness of followers to acknowledge their situation as being trapped in an abusive relationship with a vicious patron.
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Reichmuth, Stefan. "The Second Intifada and the "Day of Wrath": Safar al-Hawālī and his anti-Semitic reading of Biblical Prophecy." Die Welt des Islams 46, no. 3 (2006): 331–51. http://dx.doi.org/10.1163/157006006778942026.
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AbstractFew months after the outbreak of the al-Aqsa Intifada, Safar al-Hawālī, one of the most prominent and controversial Islamic scholars of Saudi Arabia, published his book Yawm al-gadab, "The Day of Wrath", which has enjoyed a wide readership both for its Arabic and English versions in the internet. Engaging with the current wave of Christian and Jewish apocalyptical literature, he challenges the widespread view that the biblical prophecies predict the final victory of the Israel over its neighbours. The book claims that, quite to the contrary, they can be read as indications of the violent end of that state and its allies. The article analyses Safar al-Hawālī's unusually close reading of the Bible which even transfers the biblical promises of return to the Palestinians. His fierce accusations against Israel and the U.S.A., which are orchestrated with extensive quotes from the biblical Prophets, testify to a new stage of the sacralisation of political language in the Middle East.
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Abu Hassan @ Abd Rahman, Hamidah binti, and Md Yunus Abd Aziz. "Keperawanan Maryam a.s dari perspektif Bible dan pandangan al-Quran terhadapnya." ‘Abqari Journal 27 (September 29, 2022): 130–44. http://dx.doi.org/10.33102/abqari.vol27no1.521.
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Mary or Maryam is the greatest woman mentioned in Bible and Al-Quran. God chosen Mary to be a mother while she was yet a virgin. Mary was honored and highly regarded among the Muslims and Christians when she gave birth to Jesus or Isa a.s without any cohabitation with a male. Islam and Christian provide different perspectives on Maryam’s virginity based on the prophecies of their respective scriptures. This article discusses the virginity of Maryam according to the Christian and the Islamic perspectives. This article also aims to compare and analyze the differences of the viewpoints given by using comparative methods, analysis and criticism. Among the important findings of this study is that Christian’s teachings and beliefs about Mary ‘s virginity have a close relationship with Jesus divinity.From the Islamic perspective, the virginity of Maryam and the birth of Isa a.s is one of the great signs of Allah s.w.t. greatness and perfection.
ABSTRAK
Jesus Christ atau Isa a.s dilahirkan oleh seorang perawan suci iaitu Mary atau Maryam a.s. Kedua -dua agama Kristian dan Islam mengiktiraf hakikat tersebut. Namun begitu konsep keperawanan Maryam a.s telah mencetuskan pandangan yang berbeza dari perspektif kedua-dua agama. Justeru penulisan ini adalah untuk membentangkan konsep kelahiran perawan dan kedaraan selama-lamanya Maryam menurut pandangan Kristian dan Islam serta melakukan analisis terhadap asas-asas perbezaan antara kedua agama berpandukan dalil dan hujjah daripada kitab suci masing-masing. Kajian ini adalah berbentuk analisis kandungan yang menggunakan metod kajian perpustakaan. Hasil kajian mendapati bahawa keperawanan Maryam ketika mengandung dan melahirkan Jesus telah mengukuhkan doktrin ketuhanan Jesus Christ pada pandangan penganut Kristian sedangkan Islam melihat ia sebagai tanda kekuasaan dan kebesaran Allah S.W.t ke atas makhluk-Nya.
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Parish, Helen L. "‘By this mark you shall know him’: clerical celibacy and Antichrist in English Reformation polemic." Studies in Church History 33 (1997): 253–66. http://dx.doi.org/10.1017/s0424208400013280.
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‘Antichrist’, wrote William Tyndale in 1528, ‘is not an outward thyng, that is to say a man that should sode[n]ly appeare with wonders as our fathers talked of him. No, verely, for Antichrist is a spirituall thing. And this is as much to say as agaynst Christ, ye one that preacheth against Christ.’ Such a definition of Antichrist marked a departure from the traditional medieval legend, which was based upon the prophecy of a single future figure of evil. This new image of Antichrist as a permanent and spiritual presence in the world is a central feature of English Protestant polemic, informing interpretations of both biblical prophecies, and the history of the Church. It was not history which engendered right understanding of Scripture, but Scripture that offered the means of interpreting the past. The Bible offered paradigms for the understanding of history because it was the embodiment of divine truth, which was irreproachable and immutable. In the words of John Bale, ‘yet is the text a light to the chronicles, and not the chronicles to the text’.
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Salman and Dr. Rani Tiwari. "Use of Conspiracy Theories in The Illuminatus! Trilogy by Robert Anton Wilson and Robert Shea." Creative Launcher 7, no. 6 (December 31, 2022): 210–17. http://dx.doi.org/10.53032/tcl.2022.7.6.24.
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Robert Anton Wilson and Robert Shea both have been influenced by anarchism, Discordianism and conspiracy theories. They both use conspiracy theories about Illuminati, knights Templars, Freemasons and New World Order, anti-semitism, end time prophecies of the Bible and world domination plans etc. Their main genre of writing is conspiracy fiction. Conspiracy fiction is a sub-genre of thriller fiction. Both the authors have filled their works with various types of conspiracy theories and thrilling feel. The focus of the present research paper is on the use of conspiracy theories in The Illuminatus! Trilogy. Robert Anton Wilson and Robert Shea made this trilogy one of the best works in the field of conspiracy fiction. Although the writers have used several of them, in the present paper only use of the New World Order conspiracy theories and secret societies, especially the Illuminati conspiracy theories will be analyzed. The study of conspiracy theories is an emerging field and little work has been done on this topic. So, the present paper will enrich the information about conspiracy theories and conspiracy fiction.
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Kolbeck, Ben. "Read it in Rome: Miracles, Documents, and an Empire of Knowledge in Justin Martyr’s First Apology ." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 28, no. 1 (May 30, 2024): 21–48. http://dx.doi.org/10.1515/zac-2024-0002.
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Abstract Roman ruling ideology stressed imperial control of knowledge, as well as of material and people. A range of evidence from across the empire suggests that these knowledge claims were commonly accepted, and often mobilised, by ruled communities. In his First Apology, written in Rome in the 150s and addressed to the Roman emperor, Justin Martyr leverages these ideals for his own knowledge claims concerning the life of Jesus and his fulfilment of Hebrew Bible prophecies. It has already been recognised that Justin engages with the machinery of empire through packaging his Apology as a petition presented to the emperor. On the other hand, his citation of Roman documents at several points in the text has been neglected. A close examination reveals the importance of these citations to Justin’s project, in which he utilises the supposed fidelity of Roman documents, and the idea of the emperor as a guarantor of collected knowledge, to authenticate his Christian claims. Finally, proceeding from suggestions about an internal audience for Christian apologetics, it is argued that these references should be seen as alleviating the concerns of an internal Christian readership, and not as overtures to non-Christian Graeco-Romans.
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Fekete-Nagy, Fanni. "A Journey through Time and Space in Eiléan Ní Chuilleanáin’s “A Midwinter Prayer”." Freeside Europe Online Academic Journal, no. 11 (2020): 1–13. http://dx.doi.org/10.51313/freeside-2020-2-3.
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Eiléan Ní Chuilleanáin often writes about journeys and quests, the focus in these poems is not on the destination but on the voyage itself. A poem called “A Midwinter Prayer,” first published in the poet’s 1972 collection, Acts and Monuments, depicts a journey that takes place not so much in space but rather in time. The poem spans not only a part of the year from Samhain to spring, but also takes the reader from pre-Christian times through the dawn of Christianity into the future of prophecies. This is achieved by an intricate system of allusions and interweaving of various subtexts that my essay aims to uncover. By mapping the references in this poem, this paper examines Eiléan Ní Chuilleanáin’s strategic use of allusions and subtexts. The paper explores how allusions to different sources, like the Bible and old Irish literature and myth, are juxtaposed within a text. The article argues that allusions can become essential structural elements in the poet’s work and they can act as governing principles for entire poems. The aim of this paper is to analyse Eiléan Ní Chuilleanáin’s complex allusive technique in one of her poems, “A Midwinter Prayer” in a way that will be applicable in later studies of the poet’s work.
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Gowler, Steve. "No Second-hand Religion: Thomas Erskine's Critique of Religious Authorities." Church History 54, no. 2 (June 1985): 202–14. http://dx.doi.org/10.2307/3167236.
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After practicing law in Edinburgh for six years, Thomas Erskine (1788–1870) inherited the estate of Linlathen upon the death of his brother, James. Thereby freed to devote his time to theological reflection and writing, he wrote five books between 1820 and 1837 which stated opinions sharply at odds with the prevailing religious positions of early nineteenth-century British thinkers. In his first book,Remarks on the Internal Evidence for the Truth of Revealed Religion, he maintained that the surest sign of Christianity's truth is not to be found in the traditional evidential sources–miracles, fulfilled prophecies, the veracity of the apostles, and so on–but in the intimate relation, or “fittingness,” which inheres between the mode of being recommended in the Bible and the moral, physical, and mental constitution of human beings. This emphasis on the internal and subjective aspects of religious experience characterizes all of Erskine's works and places him, along with Samuel Taylor Coleridge, at the forefront of a new way of theologizing in Britain which was to come to fruition in the so-called “Broad Church.” Erskine represents an indigenous British “turn to the subject” antedating the widespread appropriation of continental thought by English and Scottish theologians.
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Gaponenkov, Alexey A., and Alexander S. Tsygankov. "The Biblical Theme in the Historical Monographs of Georgy P. Fedotov." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 30–40. http://dx.doi.org/10.22363/2313-2302-2022-26-1-30-40.
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The article stresses that Georgy P. Fedotov's systematic reference to the Bible enabled him in his historical monographs (Abelard, St. Filipp Metropolitan of Moscow, Saints of Ancient Russia, Spiritual Poems ) to reconstruct the spiritual reality of past eras and symbolically perceive the present. Fedotov intended to know The Gospel in History, Russian religiosity, exploring it on the material of hagiographies of saints, spiritual poems, folk faith, apocrypha, and prologues. Fedotov considered the history of Russian culture in terms of a "living chain," an integral phenomenon existing due to the Holy Scriptures and Holy Tradition. However, "The sacred tradition of the Church is included in the general stream of historical tradition, all complex, always muddy, human weaving truth and falsehood." Fedotov raised the question of the relationship between scientific criticism and biblical exegetics: how can we reconcile exegetics of sacred texts, which assume that the Bible is an inspired book, and historical criticism, which by its very nature cannot share such a position, being aimed at comprehending objective historical reality? He solved it convincingly practically through hermeneutic religious analysis of hagiographic monuments and spiritual verses. In his Spiritual Poems Fedotov explores folklore material compared to biblical texts, hagiographies, and apocrypha, to comprehend the peculiarity of religious "Weltanschauung" and popular orthodoxy. In spiritual verses, there was a transformation of biblical images (Christ, the Virgin Mary, the Last Judgment) under the influence of folk faith with pagan features. In folklore texts, Fedotov reveals how Christ, from savior and redeemer, turns into a king and dreadful judge. The image of the Mother of God merges in the popular consciousness with the image of the mother earth, suffering from people. Eschatological prophecies are based on impressions from icons, frescoes, and lubok pictures. Fedotov's historical monographs illuminate various aspects of Russian religious consciousness regarding Holy Scripture, considering dogmatic biblical exegetics and historical criticism. All the mentioned facts allow us to assert that Fedotov was the leading secular biblical scholar of the Russian diaspora.
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Gaponenkov, Alexey A. "The Bible Word in the works of religious thinkers (S. L. Frank, G. P. Fedotov, N. S. Arseniev)." Izvestiya of Saratov University. Philology. Journalism 22, no. 1 (February 21, 2022): 43–49. http://dx.doi.org/10.18500/1817-7115-2022-22-1-43-49.
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During the years of the revolution and the Civil War S. L. Frank, G. P. Fedotov, N. S. Arseniev were professors at Saratov University, but this is not all that unites them. In emigration these religious thinkers taught at various research-training, cultural-educational and spiritual centers of Europe, both Russian and foreign. The article reveals their personal experience of referring to the Biblical Word, exegesis of biblical texts based on Orthodox theology and biblical criticism. Frank wrote about the Word that created the world and the incarnate Word. In the book Collapse of the Idols (1923) he appeals to his reader with quotations from the New Testament, expressing the eternal and absolute. In the Holy Scriptures, he finds a match for his “basic intuition” of being. He bases his book Light in the Darkness (1949) on The Gospel of John, expressing the Christian attitude towards evil and criticizing all kinds of Utopianism. Frank’s idea that a man is destined to suffer to obtain salvation is also derived by him from the New Testament. Fedotov’s programmatic proposal on biblical studies is the article Orthodoxy and Historical Criticism (1932). He posed “the question of the limits of criticism in biblical exegesis”. Fedotov goes to the “pure basis of the Holy Tradition”, combining criticism of the historical school, “dogmatic loyalty to Orthodoxy” and “warm attitude” to Western Christianity. In the book Spiritual Poems (1935) the thinker explores folk beliefs in spiritual verses considering how biblical images (the Mother of God as “suffering mother and intercessor,” Christ the Almighty) and eschatological prophecies transform in them.The spiritual experience of the apostles John and Paul, their mysticism is the central attraction of Arseniev’s exegetical interests. He reinterprets the pre-Christian concept of the Logos and comes to the Christian understanding of the Word of God: Logos of the Old Testament prepares the hearts of men for the incarnation of the Son of God.
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Umaru, Victor. "A PHILOSOPHICAL DENOTATIONS OF GINŌSKŌ (γivωσkω) IN MATTHEW 7:21-23 AND ITS APOCALYPTIC IMPLICATIONS FOR THE CONTEMPORARY CHRISTIANS." Biblical Studies Journal 05, no. 03 (2023): 109–26. http://dx.doi.org/10.54513/bsj.2023.5309.
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This paper was born from the researcher’s inquisitiveness in prying into such discourses in the Bible that seem to pose so much philosophical concern, which has led to many psychological semantic and theological arguments in the scholastic realm of beliefs. The purpose of delving into this area, then, is to demystify the accurate meaning of the response of Jesus Christ when he said, “I never knew you,” thus helping young preachers of the word and, indeed, scholars avert possible future misapplication of the passage and to further recommend to the contemporary Christians the possible ways of averting such scenario in the imminent post-generational judgment and reign of the Lord. The researcher keenly used the best articulate methods for arriving at the preconceived goal, so the study utilized the descriptive exegetical method via historical-grammatical and lexical syntactical tools to analyze the verses of the text. Fantastic discoveries were realized, which assert that what they claimed intimacy with Christ is just what He repudiates and with a certain scornful dignity. This means then that his acquaintance with the impostors was not broken off- but they have never at any point in time known the Lord via belief, confession, repentance, and salvation. This heightened the researcher’s curiosity, suggesting some physical, social, spiritual, and ethical implications for contemporary Christians. Finally, the researcher recommended that contemporary Christians must not allow themselves to be overdriven with a fervent passion for miraculous works, prophecies, and demonic exorcisms that outweigh the central focus befitting called people of God that will witness to the redemptive work of Christ
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Hryhorak, A. "THE IMAGE OF THE LAST JUDGMENT IN THE UKRAINIAN LITERARY TRADITION OF THE 12th – 18th CENTURIES AS A KEY TO EXPLANATION OF THE WORLDVIEW OF UKRAINIAN POPULATION OF THE MIDDLE AGES AND EARLY MODERN TIMES." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 144 (2020): 19–25. http://dx.doi.org/10.17721/1728-2640.2020.144.4.
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The article deals with the systematization and analysis of authentic ancient Ukrainian texts dedicated to the topic of the Last Judgment with the author's purpose to reconstruct the worldview of Ukrainian population of the Middle Ages and the Early Modern Times. The source base of the study included eschatological literature as the most popular and numerous during that ages as well as Holy Bible, hagiographic works, prophecies and the graffiti of St. Sophia Cathedral of Kyiv. The dominant idea in the works found was the idea of the Last Judgment. Through the prism of this idea the most urgent moral problems, which were of acute concern to society, are recovered: the problem of the fall of spirituality, social inequality, the decline of morality etc. The author also verified the foreign influences on Ukrainian eschatological literature as well the influence of preachers and polemicists of that time on public opinion about the signs of the end of the world. Revealing works in the medieval and early-modern Ukrainian literature devoted to the most fateful subjects, analyzing their content for reflection of eschatological ideas, systematizing the main ideas related to responsibility for terrestrial life, comparing these visions with those translated in literature, revealed the presence of the eschatological ideas on the common background of the general cultural and historical context of the studied ages. A study of Ukrainian eschatological literature led the author to the conclusion that the whole range of written eschatological sources gives us a linear development of the idea of the Last Judgment, from the dissemination of eschatological ideas of the 12th century to their concretization, development, popularization with each new period. Summing up the analysis of the works of eschatological literature, distributed on Ukrainian lands in the 17th – 18th centuries, the opposition of secular and religious thinking becomes noticeable, which is quite clearly reflected in the literature.
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Kuryliak, Bohdan. "Interpretation of Revelation 13 in the writings of Ellen White." Multiversum. Philosophical almanac 2, no. 2 (December 15, 2023): 162–88. http://dx.doi.org/10.35423/2078-8142.2023.2.2.8.
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The origin and development of the Adventist Church was based on eschatological interpretations of the apocalyptic books of the Bible. Ellen White, one of the co-founders of the Seventh-day Adventist Church, played a prominent role in the interpretation of prophetic texts. In this article, I highlight her interpretation of one of the most controversial passages in the book of Revelation – the thirteenth chapter – in which John writes about the Antichrist. I show that Ellen White took a historical approach to the interpretation of apocalyptic prophecies. White interpreted the beast from the sea as a symbol of the papacy, and the beast from the earth as a symbol of Protestant America. White argued that the image of the beast would be a separate authority, a union of church and state in the United States, a kind of counterpart to the papacy. The restoration of the power of the papacy and its alliance with Protestantism will lead to the loss of religious freedom and persecution. The article highlights that the mark of the beast, according to Ellen White, symbolizes the celebration of Sunday – a false and idolatrous Sabbath. This spiritual sign will be activated in a future eschatological spiritual battle that will take place in the matter of worship and faithfulness to God’s commandments. White wrote about Sunday laws in the historical context of the United States, where they were hotly debated and even passed in some states. I argue that White was not limited by historical context, but was making a statement about future Sunday observance legislation on a worldwide scale, with other countries following the US’s example. The article shows that Ellen White also interpreted the Antichrist individualistically, by indicating the personal appearance of the devil in the form of Jesus Christ at the end of time.
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ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 17, no. 66 (October 1, 2011): 203–193. http://dx.doi.org/10.35632/citj.v17i66.2617.
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القرآن والمتغيرات الاجتماعية والتاريخية، محمد أبو القاسم حاج حمد، بيروت: دار الساقي للطباعة والنشر، 2011م، 141 صفحة.
حوار حول: الإسلام هو القرآن وحده، محمد توفيق صدقي،رشيد رضا، طه البشري، جمع وتحقيق: هشام عبد العزيز، الرياض: جداول للطباعة والنشر والتوزيع، 2011م، 308 صفحة.
نحو نظرية قرآنية، محمد سلمان غانم، بيروت: دار الفارابي، 2011م، 504 صفحة.
الجدلية التاريخية في القرآن الكريم، عبد الله عيسى لحيلح، بيروت: منشورات زين الحقوقية، 2011م، 608 صفحة.
الله والإنسان في القرآن: علم دلالة الرؤية القرآنية للعالم، توشيهيكو إيزوتسو، ترجمة وتقديم: هلال محمد الجهاد، لبنان: المنظمة العربية للترجمة، 2007م، 387 صفحة.
الرحمانيةديموقراطية القرآن، محمد سلمان غانم، بيروت: دار الفارابي، 2008م، 246 صفحة.
الانتماء الحضاري والهوية الثقافية في ضوء عروبة القرآن أو الإسلام العربي، معالم في طريق الوحدة والتعايش والاعتدال لتدبّر القرآن وفهمه بلسان عربي مبين، علاء الدين المدرس، العراق: دار الرقيم، 2008م، 191 صفحة.
The Impact of the Qur'anic Verses on Mass Communication Practices: A Case Study, Aliy Abdulwahid Adebisi, Germany- LAP LAMBERT Academic Publishing, 2011, 72 pages.
The Dream in Islam: From Qur'anic Tradition to Jihadist Inspiration, Iain R. Edgar, Berghahn Books, 2011, 172 pages.
Qur'anic Hermeneutics: Al-Tabrisi and the Craft of Commentary (Routledge Studies in the Qur'an), Bruce Fudge, UK- Routledge; 1 edition, 2011, 176 pages.
Communication Strategies in the Qur'an: A Multidisciplinary Approach, Christian Tamas, Germany- LAP LAMBERT Academic Publishing, 2011, 252 pages.
Al-Ghazali and the Qur'an: One Book, Many Meanings (Culture and Civilization in the Middle East), Martin Whittingham, UK- Routledge; Reprint edition, 2011, 154 pages.
Beyond The Quran, Responding to Islam’s Claim on Bible Prophecies. James Paul-Magidi, Longwood, FL- Xulon Press, 2011, 464 pages.
In Search of Our Origins: How the Quran Can Help in Scientific Research, Jamshed Akhtar, Seattle, WA- CreateSpace, 2010, 164 pagesز
Sounds of Qur'anic Recitation in Egypt: A Phonetic Analysis, Mohammed R. Elashiry See search results for this auAre you an author? Learn about Author Central (Author), Bruce Ingham (Foreword), New York- Edwin Mellen Pr, 2009, 352 pages.
Textual Criticism and Qur'an Manuscripts, Keith E. Small, Lanham, MD.: Lexington Books, 2011, 244 pages.
Life, The Universe & The Quran, Dr Saddique, Bloomington, IN.: AuthorHouse, 2011, 156 pages.
Women, War & Hypocrites: Studying the Qur'an, Robert A Campbell, Sydney: Cape Breton University Press, 2010, 244 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
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Smith, Stephen H. "The Role of Jesus' Opponents in the Markan Drama." New Testament Studies 35, no. 2 (April 1989): 161–82. http://dx.doi.org/10.1017/s0028688500024590.
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Discussions on the possibility that Mark's Gospel may have been modelled, either consciously or subconsciously, on Greek tragic drama have gathered momentum in recent years. It has also been shown that a most important feature of Greek tragedy is the repetitive device of ‘foreshadowing’, a technique which has rightly been seen as essential to the development of mnemonic structures in oral epic. The use of this device in the Bible, it may be argued, is no less pronounced than in Greek drama. C. H. Lohr, in particular, has argued strongly for the presence of foreshadowing in Matthew's Gospel, and it is our purpose here to enquire whether the writer of the Second Gospel, too, was aware of this dramatic device. Matthew achieved the desired effect by means of dream episodes (Matt 1. 20; 2. 12, 13, 19, 22; 27. 19) and the repetition of divine names, especially ‘Son of David’, at strategic points (Matt 9. 27; 12. 23; 15. 22; 20. 30, 31; 22. 43). There are certainly no dream narratives in Mark's Gospel, and even the references to divine titles may seem to have been arranged in a somewhat arbitrary fashion at first glance. On the other hand, it can hardly be denied that we find in Mark's vivid account an inexorable drift towards death: the inevitable shadow of the cross falls across the text even as early as Mark 2. 20 – the disciples may not fast until ‘that day’ when the bridegroom is taken from them. And there is the hint of opposition to Jesus even prior to that! There is little doubt in my mind that Mark was keenly aware of the effective use to which the device of foreshadowing could be put, but his technique differs from that which Lohr has ascribed to Matthew. In true tragic style he wants to emphasise the inevitability of the cross as the omega point of Jesus' destiny, and to do that he uses not dreams or prophecies, but actors who engage Jesus in controversy or conflict at strategic points within the gospel story. It matters to Mark who these actors are, what role they play, and precisely when and where they make their entrances on stage. We shall thus be concerned to show, in the remainder of this paper, how the Evangelist treats the various groups of Jewish opponents as a literary device for foreshadowing Jesus' crucifixion.
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Akram, Noor. "https://habibiaislamicus.com/index.php/hirj/article/view/287." Habibia Islamicus 7, no. 3 (September 30, 2023): 01–34. http://dx.doi.org/10.47720/hi.2023.0703u01.
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Judaism is one of the most mysterious religions in the world. Despite the large number of Jews in the world, people are generally unable to know about Jewish customs and traditions. There are many reasons for this mystery. One of them is that this religion only accepts people of a certain race, due to which other people are generally ignorant of their religious thought, philosophy, and practice. The other reason for their mysteriousness is their different religious calendar system. Their names of months, counting of years, and festivals are neither entirely on the solar calendar nor entirely on the lunar calendar. The books of the People of the Book have been of great importance to the people of Islam because our book, the Holy Quran repeatedly refers to them. Christian literature is easy to obtain as it is available in every language. In contrast, Jewish literature has been available only in Hebrew. And the translations in English are not available to the common man. But for the past two or three years, English translations of Jewish religious books have become available online. The Jewish religious literature is indeed divided into two main parts: the Tanakh and the Talmud. The Tanakh, also known as the Hebrew Bible, is further divided into three sections: the Torah, the Nevi'im (Prophets), and the Ketuvim (Writings). Each section contains various books and writings that are significant to the Jewish faith. The Torah, which is the first part of the Tanakh, consists of the five books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It contains the foundational laws, commandments, and teachings that guide Jewish religious practice. The Nevi'im, or the Prophets, includes books that contain the messages, prophecies, and narratives of the Jewish prophets throughout history. It provides insights into the moral and spiritual guidance of the Jewish people. The Ketuvim, or the Writings, consists of various books, including Psalms, Proverbs, Job, and others. It contains poetry, wisdom literature, songs, and stories that offer spiritual and practical guidance to Jewish individuals and communities. The Talmud is a compilation of Jewish teachings and discussions that expand upon the laws and principles outlined in the Tanakh. The Talmud is divided into two main parts: the Mishnah and the Gemara. The Mishnah is a collection of oral traditions and teachings of Jewish law, while the Gemara provides commentaries and discussions on the Mishnah. Together, the Tanakh and the Talmud form the foundation of Jewish religious literature, providing guidance, teachings, and insights into the faith and its practices. They are essential sources for understanding Jewish theology, ethics, and legal principles.
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Hall, Claire. "Artemidorus, Dream Exegesis, and the Case of the Interpolating Expert Dreamer." Mnemosyne, December 23, 2022, 1–26. http://dx.doi.org/10.1163/1568525x-12347333.
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Abstract This article makes the following case: according to Artemidorus of Daldis’ Oneirocriticon one main task of the dream interpreter is to identify, through knowledge of the dreamer, which components of a dream are internal in order to assess—as far as possible—the external components of a dream. I argue that very similar hermeneutic issues were being extensively theorised in Artemidorus’ period by Jewish and Christian writers who were concerned with the problem of prophetic interpolation: in particular, cases in the Bible in which prophecies do not come true. In making this comparison, I hope to clarify a number of features of Artemidorus’ hermeneutic, including the relationship between the origin and structure of dreams and the exegetical practice of the dream-interpreter.
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"Parallels between near-death experience prophetic visions and prophecies from the Bible and Mormon holy writ." Journal of Near-Death Studies 17, no. 3 (1999). http://dx.doi.org/10.17514/jnds-1999-17-3-p193-203.
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Nel, Marius. "Pentecostals and Premillennialist Dispensationalism." Journal of Pentecostal Theology, August 16, 2023, 1–24. http://dx.doi.org/10.1163/17455251-bja10055.
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Abstract Early Pentecostals believed their experience of Spirit baptism represented the latter rain of prophecy that introduced Christ’s return. Therefore, their goal was to preach the Pentecostal gospel to all, expecting their success to hasten Christ’s return. They read the Bible through the lens of their charismatic experiences and left room for the Spirit, who inspired the Scriptures to explain its meaning. The next generations adopted a fundamentalist hermeneutical angle and included premillennialist dispensationalism to understand biblical prophecies. The doctrines of rapture, premillennialism, and a distinction between Israel and the church imply that the church belongs to the ‘parenthetical age’, indicating a delay in the prophetic timeline when Jews rejected Jesus. It took the emphasis away from the urgent need to evangelise the world, focusing on explaining the biblical ‘last events’ and setting timetables. It is argued that Pentecostals’ dispensationalism betrayed their unique ethos, values, and hermeneutical angle.
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WONG, WEN HUNG, and JIN BENG SEACH. "READING THE BOOK OF REVELATION THROUGH THE LENS OF DYSTOPIA." Muallim Journal of Social Science and Humanities, April 2, 2024, 33–45. http://dx.doi.org/10.33306/mjssh/273.
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Christianity is one of the most influential religions in the world and there are numerous sacred texts that are closely associated with it, particularly the Holy Bible. The Book of Revelation, which is a significant part of the bible, is well regarded as one of the essential texts in Christianity that has been studied extensively from theological and historical standpoints over the years. The book is attributed to Apostle John and contains discussions related to the apocalypse and a new beginning. Meanwhile, dystopia is a literary concept that focusses on harrowing societies with a bleak and depressing atmosphere. Served as the direct oppositional term for Utopia, dystopian themes revolve closely around the notions of oppression, destruction, and pandemonium. This study aims to investigate the relationship between the two by examining various dystopian themes and motives including environmental destruction, corruption of moral values, and governmental control. Besides, this study also probes into the dualistic nature of God and his angels through their portrayal of the necessary evil in order to warn people of the danger of a possible dystopian reality. By examining the text through the lens of Dystopia, it intensifies the impact of the warnings, compelling people to pay attention to the possibility of a bleak dystopian future filled with pain and suffering. This perpetuates the relevance of the book of Revelation with modern readers, as dystopia is a concept closely studied at present. Finally, this study also expands the discourse related to dystopia and the book of Revelation by highlighting that the former can be read as a text of secular social commentary rather than merely a religious text referred to for spiritual guidance and prophecies.
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Snyman, SD (Fanie). "The Old Testament as a book of relationships: A reflection on the value of the Old Testament." Tydskrif vir Geesteswetenskappe 61, no. 3 (2021). http://dx.doi.org/10.17159/2224-7912/2021/v61n3a2.
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ABSTRACT On 29 November 2020, a new translation of the Bible in Afrikaans was launched. What makes this translation special in a certain way is the fact that two editions of this Bible were released - something that had never been done in the past. In the one edition, institutions and/or characters that are regarded by some theologians as direct prophecies or predictions of Jesus Christ as the Messiah are printed without using higher case letters. In the other edition, higher case letters are used to indicate that certain institutions and/or characters are indeed direct references to Jesus Christ in the New Testament. This extraordinary step by the Bible Society of South Africa to publish two editions of the Bible once again raised the thorny issue of the controversial place the Old Testament occupies in the canon of scriptures of the church. The main problem addressed is the value the Old Testament has for the church. To put the issue in a nutshell: Why does the church need an Old Testament if there is a New Testament? A brief overview of the reception of the Old Testament as part of the canon of scriptures in the church is given. At first, the Old Testament was simply accepted as the Bible in the early church, since the early Christians (being Jews) accepted the Jewish scriptures as authoritative. This can be seen by the many references to what is known today as the Old Testament in the New Testament by all authors of the New Testament writings. In a second movement, there were attempts to eliminate the Old Testament from the Christian church's canon of scriptures. Attention is briefly paid to Marcion, Von Harnack and Bultmann in this regard. In a third movement, the Old Testament was retained as part of the Bible of the church. However, the uneasiness regarding the Old Testament within the church remained, resulting in different hermeneutic formulae to capture the proper relationship between the Old and New Testament. It is argued that the current binary opposition of terms such as law: gospel; promise: fulfilment; continuity: discontinuity to describe the relationship between the Old and New Testament can no longer be upheld. How well intended all of these attempts may have been, it resulted in downgrading the Old Testament as a kind of second-class canon to the "superior" New Testament. An alternative view is suggested where the Old Testament has to be read through the lens of a relational God who enters into a relationship with human beings and, vice versa, human beings who enter into a relationship with God and other human beings. The value the Old Testament has for the church and the believing community is endlessly more than to view it as a collection of predictions concerning the coming Messiah. The result of this proposed fresh approach will allow a new understanding of the Old Testament to be heard on its own terms to the enrichment of the church and believers. Keywords: hermeneutics; relationship between Old and New Testament; canon; Afrikaans translation; law; gospel; promise; fulfilment; continuity; discontinuity; prophecy; prediction; relational
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Thinane, Jonas Sello. "Misuse of Religious titles by self-proclaimed spiritual leaders: Prophets, Apostles, and Popes in South Africa." Pharos Journal of Theology, October 2021. http://dx.doi.org/10.46222/pharosjot.102.035.
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In the world of religions, different religious officials are given different titles. Christianity as a religion in the world and in South Africa particularly, has been severely attacked by self proclaimed spiritual leaders who perform false miracles and abuse titles that have been respected by traditional mainstream churches for decades. These self-appointed spiritual leaders make utilization of these titles either through self-propagating or by accepting them when utilized upon them by their followers. This paper argues that self-appointed spiritual leaders' mere use of these revered religious titles cannot be justified within Christianity's framework. This paper offers a closer look at the literature regarding the use of religious titles such as Prophet, Apostle, and Pope. These religious titles remain very respectable within the Christian religion and are used to honour the role played by both biblical and contemporary Christian leaders. This paper makes three arguments; First, the age of the prophets was washed away by God's written Word in the Holy Bible, so those given this title should be pressed to prove the truthfulness of their prophecies beyond doubt. Second, apostles were those who were eye and ear witnesses to the teachings and resurrection of Jesus. Contemporary apostles must be compelled to defend their apostleship, as is the case in 2 Corinthians 11.Lastly, the title of Pope is traditionally bestowed upon the Catholic Bishop of Rome, the head bishop of the Patriarchate of Alexandria, and other leaders of traditional ecclesial communities. In its entirety, this paper deals with the scientifically neglected aspect within the larger question of the regulation of religions in South Africa.
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"De bijzondere iconografie van Rembrandts Bileam." Oud Holland - Quarterly for Dutch Art History 121, no. 4 (2008): 197–214. http://dx.doi.org/10.1163/187501708788426684.
Full textAbstract:
AbstractThe iconography of the biblical story of Balaam and the she-ass, told in Numbers 22-24, dates right back to the early Christian era. It depicts the confrontation of Balaam with the angel, whom he did not see blocking his way until his donkey opened his eyes by speaking to him. The simple scene, composed of a donkey rider beating his mount with raised club opposite an angel with raised sword, never before included a pouch containing papers and a kind of stick. From the fact that Rembrandt added this motif to the traditional image and gave it a prominent place in his composition (fig. 1) one may conclude that he meant to convey by this something very significant.Balak, king of Moab, induced the famous magician Balaam to come and curse the Israelites who had entered the plains of Moab. God, using Balaam as his temporary prophet, allowed him to go, provided that he would speak His words and bless Israel instead of cursing it. It was to this stringent condition that the angel reminded him halfway his journey. Upon his arrival Balaam blessed Israel three times. Beside himself with anger Balak sent him home without paying him. Before he went the prophet cursed the king, speaking the famous words: "I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Seth" (Numbers 24:17). This enunciation has always been taken as a Messianic prophecy.During the middle ages the sheer image of Balaam and the she-ass sufficed to evoke the Messianic prophecy. However, in some versions of the fifteenth-century Speculum Humanae Salvationis and Biblia Pauperum a star is added to the scene (fig. 2), obviously in order to remind one of the true meaning of the image.Depictions of Balaam and the she-ass had always been statical and emotionless but in the sixteenth century the dramatic potential of the story was recognized and fully exploited (fig. 3). At the same time the meaning of the scene was confined to the miracle of the speaking donkey, like any other miracle a sign of God's omnipotence. Moralistic interpretations were also possible. Maerten van Heemskerck, for instance, focussed on Balaam's reputation as being a miser (fig. 5). By the time Pieter Lastman painted Balaam and the she-ass (fig. 4) in 1622, the subject had become polyinterpretable.By adding a pouch with papers and a kind of stick Rembrandt indicated how his Balaam picture had to be understood. The leather pouch is an interesting object in itself, which Rembrandt and some of his contemporaries used several times in their work between 1615 and 1635 (figs. 7 and 8a-g). The papers with illegible writing in quasi-Hebrew letters represent Balaam's prophecies, one may assume, and the stick, in point of fact a commander's baton (figs. 9-11), metaphorically indicates which prophecy exactly is at issue. Unquestionably the Messianic one about the star coming out of Jacob and the sceptre rising out of Israel. In the late middle ages the star had been used occasionally as reference mark but this was no option for Rembrandt, because Balaam travelled by day. The alternative was the sceptre. The fact that Rembrandt depicted a commander's baton instead of a sceptre proves that he did not use a reformatory bible translation but either a catholic one or the Vulgata itself. Reformatory translations (all based on Luther's translation in German, which has 'Zepter') have 'scepter' (sceptre), whereas catholic translations (based on the Vulgata) have 'roede' (baton). The Vulgata has not 'sceptrum' but 'virga', i.e. verge, baton.Why did Rembrandt revive the Messianic meaning of the Balaam story? Most probably because his commissioner wanted him to do so. For Alfonso López, up to now known only as the first owner of the painting and who is supposed to have purchased it directly from Rembrandt, may very well have ordered it from him. Recent research has shown that he, a financial agent of Richelieu in Holland, was a 'morisco', a Spanish Muslim converted to Christianity. A convert may be interested in speaking donkeys but certainly more so in the coming of Christ.