Relevant bibliographies by topics / Gentiles

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Gentiles'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 June 2025

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Journal articles on the topic "Gentiles"

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TAYLOR, JUSTIN. "The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)." New Testament Studies 47, no. 3 (2001): 372–80. http://dx.doi.org/10.1017/s0028688501000224.

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The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.
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Hayes, Christine. "Intermarriage and Impurity in Ancient Jewish Sources." Harvard Theological Review 92, no. 1 (1999): 3–36. http://dx.doi.org/10.1017/s0017816000017831.

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Does a principle of Gentile ritual impurity motivate Israelite and late antique Jewish prohibitions of intermarriage? The answer to this question turns upon the answer to an even more basic question: is a principle of Gentile ritual impurity found in ancient Israelite and Jewish texts? Some suppose ritual impurity of Gentiles to be an ancient halakah dating perhaps to early biblical times (Schürer, Alon) and serving as the rationale for laws regulating or reducing Jewish and Gentile interactions of various kinds. Others suppose ritual impurity of Gentiles to be a legal reality only in the Second Temple or Tannaitic period (Büchler, Klawans). On such a view, Gentile ritual impurity did not serve as the rationale for older laws regulating or reducing various forms of Jewish-Gentile interaction, including intermarriage.
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Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.
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Klawans, Jonathan. "Notions of Gentile Impurity in Ancient Judaism." AJS Review 20, no. 2 (1995): 285–312. http://dx.doi.org/10.1017/s0364009400006954.

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This study investigates the history and nature of Gentile impurity in ancient Judaism. It is deceptively simple to assume that Gentiles, who did not observe purity laws, would have been considered ritually impure as a matter of course. Indeed, a number of scholars maintain this position. In fact, however, the situation is a bit more complex. Ancient Jewish sources reflect two conflicting tensions. On the one hand, both biblical and rabbinic law(considered Gentiles to be exempt from the laws of ritual purity. On the other hand, Gentiles ate impure foods, came into regular contact with impure substances, and–what is worse–committed idolatry and defiling sexual acts. Ultimately, some rabbinic sources do state that Gentiles are, in fact, ritually impure (e.g., T. Zabim 2:1). The goal of this paper is to analyze, distinguish, and trace the history of these tensions and developments in ancient Judaism.
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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity,” Baur says that “the greater the strides were which the Gospel made among the Gentiles, the greater was the importance which the Gentile Christians assumed over the Jewish Christians.” Such increase in importance notwithstanding, the “Jewish-Christian party opposed to [Paul],” he says, remained “powerful,” and the “conflict between the Pauline and Jewish Christianity” continued to mark the early history of the movement. The place of this conflict in Baur's reconstruction of Christian origins is well known, and his characteristic terminology is readily recognized.
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Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, № 1 (2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes) nevertheless leaves them closer to the gentile-as-gentile than to the native-born Jew.
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Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical response to events redefining Jewish-Gentile relations during the second century B. C. E.
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Jung, Gi Moon. "The Role of Paul in the Mission to Gentiles of Early Christianity." Institute of History and Culture Hankuk University of Foreign Studies 87 (August 31, 2023): 141–68. http://dx.doi.org/10.18347/hufshis.2023.87.141.

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I tried to investigate to what extent Paul contributed to the gentile mission of early Christianity in this paper. The gentile mission didn't originate with Paul. Judaism, the mother religion of Christianity encouraged Jews to propagate Judaism to the gentiles in some degrees.
 It is unclear how the ‘law free mission’ that did not enforce the law on gentiles began. A few Jewish leaders explored the possibility, but Jewish leaders generally opposed it. The Acts of the Apostles vaguely described this. Philip's mission to the Ethiopian eunuch and Peter's mission to Cornelius may have led to the beginning of the mission free from law very early. However, considering that it was a question of whether to force circumcision on gentiles during the Apostolic Conference, it is not clear whether a mission without law was settled before the Apostolic Conference.
 Nevertheless the common saying that Paul is the founder of Christianity is true in some sense. He made the principle, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus”, as the first rule of his churches. He tried to abolish the discrimination of nations, classes, genders. Therefore his churches were new creations in the ancient world.
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Lavender, Jordan. "Nomos and the Dispute in Galatians 2: A Case of Conflicting By-Laws." Religions 14, no. 12 (2023): 1449. http://dx.doi.org/10.3390/rel14121449.

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This research explores the interpretation of nomos in Galatians 2:11–21 within the light of Greco-Roman associations and Palestinian chavurot. As such, it proposes a reading of the text and conflict as a localized issue of conflicting association by-laws between Jews and Gentiles. The members of Jacob’s association in Jerusalem demonstrated Pharisaic behavior in requiring circumcision for membership in the association and requiring the additional observance of purity and tithing regulations as interpreted by the association as crucial elements of its by-laws. Paul chastises Peter for breaking the by-laws of the Jewish assembly when eating with the Gentiles but then “separating himself” from them and requiring the Gentiles to observe the by-laws that he had just broken. Paul then explains how the Jewish association’s by-laws are not required for his Gentile followers and redirects them to the faithfulness of Christ as their means of being set right and the means of acquiring justice.
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Ney, Savannah. "Faith in Romans." Heretic 2021, no. 1 (2023): 21–25. http://dx.doi.org/10.15664/th.v2021i1.2555.

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Most scholars agree that the congregation Paul addresses in his letter to the Romans was composed of a Gentile majority and a Jewish minority, pointing to the letters’ internal evidence and the Jews’ eviction from Rome in c. 49 CE. Scholars suggest that the Roman congregation was therefore predominantly Gentile. In Rom 16:17–19, Paul warns the Romans to be wary of false teachers. Campbell argues that Paul wrote Romans in response to these false teachers who Campbell connects to the false gospel teachers described in Galatians. Paul’s message in Romans is influenced by this other gospel, which appears connected to the question of the Jerusalem Council concerning Gentile circumcision. Paul’s use of faith in Romans, which encompasses the idea of faithfulness, is likewise shaped by the need to respond to and refute a gospel that insisted Gentiles needed to follow the Torah to be saved (e.g. Gal 2; Rom 3:21–23) and the wider conflict of whether Gentiles needed to ‘become’ Jewish in religious practice (Acts 15).
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Dissertations / Theses on the topic "Gentiles"

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Lee, Kukzin. "Jesus and the gentiles in Matthew." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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White, Margaret E. "Righteous Gentiles rescuers of the Jews during the Holocaust /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Philip, Finny. "'Apostle to the gentiles' : the origins of Pauline pneumatology." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/3706/.

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The research sets out to inquire into Paul's initial thoughts on the Holy Spirit. Paul’s convictions, that he was called to be an apostle to the Gentiles and that God has given the Spirit upon the Gentiles apart from Torah obedience, are foundational for any enquiry on the subject. The key questions are: Did Paul expect a bestowal of the Spirit upon the Gentiles apart from Torah obedience when he went into Gentile mission? And, how can we account for Paul's conviction that God has poured out the Spirit upon the Gentiles? Central to our argument is Paul's conviction that God has graciously endowed the gift of the Spirit upon his Gentile converts, an understanding that is rooted primarily in his own conversion/call experience and secondarily in his experience with and as a missionary of the Hellenistic community in Antioch. By investigating the range of expectations of the Spirit that were present in Hebrew scripture and in the wider Jewish literature, the study found that such a concept is rare, and that it is usually the covenant community to which the promise of the Spirit is given. Further, Paul's own pre-Christian convictions about the Spirit, which particularly evolved from his own self-perception as a Pharisee and persecutor of the church, display a continuity between his own thought patterns and those of Second Temple Judaism. Paul’s Damascus experience was an experience of the Spirit. His experience of the 'glory of God in the face of Jesus Christ' (2 Cor.3.1-4.6) provided him with the belief that there is now a new relationship with God, which is possible through the sphere of the Spirit. In addition, Paul was influenced by the Hellenists, whose theological beliefs included a perception of the church as the eschatological Temple where the Spirit of God is the manifest presence of God. It is in these notions that one may trace the origins of Paul's thoughts on the Holy Spirit.
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Keesmaat, Sylvia C. "Welcoming in the Gentiles: a Biblical Model for Decision Making." Anglican Book Centre, 2004. http://hdl.handle.net/10756/296292.

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Hsiao, Jo-Ping. "YHWH's coherent attitude toward the Gentiles in Zechariah's vision reports." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231774.

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This thesis employs a historical-critical approach to explore the theme of 'the Gentiles' in Zechariah's vision reports. Chapter 1 introduces the aim and methodology and the four texts to be studied, viz. Zech 1:15, 2:4, 12-13 and 15a [Eng. 1:21; 2:8-9 and 11a]. It provides a literature review, a proposal, namely that YHWH's attitude toward the Gentiles in Zechariah's vision reports is coherent throughout, describes the structure of the thesis, and gives an explanation of terminology. Chapter 2 investigates the literary and historical contexts of the relevant texts. It argues that the series of vision reports (Zech 1:8-6:8) is a compositional unity. The oracular material is as integral as the visionary material and so both forms of material may be examined for evidence of the meaning of the four texts. This chapter also explores the international situation in the ancient Near East around the date, the integral character of which is supported, in Zech 1:7. Chapter 3 investigates the four texts from three perspectives: whether all the components are integral, what the texts mean, and who 'the Gentiles' referred to as גוים are. This chapter reaches the conclusions that all of the components in the MT readings of the four texts are probably original and that the גוים in the texts refers to two distinct sets of Gentiles, viz. Nebuchadnezzar's army of Chaldean tribes (Zech 1:15; 2:4 and 12-13) and Gentiles in general (Zech 2:15a). This division explains the different views of the Gentiles in the abovementioned four texts. Chapter 4 argues that the message concerning YHWH's attitude toward the Gentiles in the four texts is coherent and would have been relevant to the contemporary Judahites in sixth-century Yehud. Chapter 5 provides concluding remarks.
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Stenschke, Christoph Wilhelm. "Luke's portrait of Gentiles prior to their coming to faith." Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099069.

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This thesis examines Luke's portrayal of the Gentiles' state prior to their coming to Christian faith. Following the survey of research, it commences with Luke's direct references to Gentiles prior to faith. It then gathers conclusions concerning their state from the Gentile encounter with Jesus and Christian salvation. This includes Luke's notes on the condition of Gentiles and on their appropriation of salvation. Finally it draws conclusions from Luke's portrayal of Gentile Christians. Such a comprehensive study of this aspect of Luke's anthropology has not been undertaken previously and constitutes the major fresh contribution of this thesis. This comprehensive approach is necessary to challenge some previous contributions to Lukan anthropology. It argues that the main study in the field (J.-W. Taeger, Der Mensch und sein Heil; 1982) does not sufficiently consider all the evidence. By concentrating on the Gentiles in Luke-Acts (including Samaritans and God-fearers) this present thesis comprehensively covers all the relevant material. Against Taeger who suggests that Gentiles do not need 'saving' as much as 'correcting', it concludes that Luke portrays Gentiles prior to faith in a state requiring God's saving intervention. Thorough correction has to accompany and follow this salvation. Though allowing for distinct Lukan emphases, this portrait is not essentially at odds with that of other NT authors. These results further show that the Areopagus speech needs to be and can be satisfactorily interpreted in it's context and in conjunction with similar statements. This thesis further argues that Luke's narrative sections and the characterisation they present should no longer be neglected in favour of the speeches. Luke's portrayal of Gentiles prior to faith also bears on his understanding of sin and provides additional justification for the Gentile mission. This study challenges proposals of Luke's alleged anti-Judaism and provides some hitherto little-noticed correctives.
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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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Santos, Evaniel Brás dos 1984. "Criação e cosmologia na Summa contra Gentiles de Tomás de Aquino." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278916.

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Orientador: Márcio Augusto Damin Custódio<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-23T07:21:18Z (GMT). No. of bitstreams: 1 Santos_EvanielBrasdos_M.pdf: 1468909 bytes, checksum: e86d693216376464f306ca34e7ed2e3e (MD5) Previous issue date: 2013<br>Resumo: Esta dissertação tem por escopo expor como Tomás sustenta que a criação é passível de demonstração filosófica na Summa contra gentiles, livro II, capítulos 6; 15-22; 52-55. Para tanto, explicitarei que Tomás procede do seguinte modo: primeiro, estabelece um novo sentido para a noção de substância na SCG, II, 53-55, esta que, por sua vez, difere daquela que Tomás leu nos textos de Aristóteles, qual seja, a substância se constitui de matéria e forma. Nesse sentido, para demonstrar filosoficamente que a substância, além de gerada, também é criada, Tomás estabelece um novo componente na constituição da substância, além dos dois acima mencionados, a saber: o ato de ser. Segundo, analisarei como Tomás postula que esses componentes são realmente distintos na SCG, II, 52. Terceiro, investigarei porque esses componentes por serem distintos, todavia unidos numa relação, devem ser efeitos de uma causa eficiente. A partir desses três modos de investigação, a operação da causa eficiente tratada na SCG, II, 6; 15, e, ademais, o surgimento do efeito sustentado na SCG, II, 16-22, designa-se de criação<br>Abstract: This dissertation addresses how Thomas Aquinas holds that creation is philosophically demonstrable in his Summa contra gentiles, book II, chapters 6; 15-22; 52-55. In order to do so, it will be argued that Aquinas does it as follows: first, he establishes a new sense to the notion of substance in SCG, II, 53-55, which, in its own turn, differs from the one Aquinas could read in Aristotle's texts, i.e., that substance is composed by form and matter. In this sense, in order to philosophically demonstrate that the substance, besides being generated, is also created, Aquinas assumes a new feature in substance constitution, which is different from the two previously mentioned, namely, the act of being. Then I shall analyze how Aquinas postulates that those components are really distinct in SCG, II, 52. Third, it will be investigated why those components, for they are distinct although merged in a relation, should be the effect of an efficient cause. Having accomplished these three modes of inquiry, the operation of the efficient cause addressed at SCG, II, 6; 15, and also, the appearance of effect held in SCG, II, 16-22, is named creation<br>Mestrado<br>Filosofia<br>Mestre em Filosofia
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Yarbrough, O. Larry. "Not like the Gentiles : marriages rules in the letters of Paul /." Atlanta : Ga : Scholars press, 1985. http://catalogue.bnf.fr/ark:/12148/cb349309833.

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Carr, Lyndon Charles. "Christ's exclusive mission to Israel and the inclusion of a gentile woman whose faith is great an exegetical study of Matthew 15:21-28 /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Books on the topic "Gentiles"

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Calderón, José Hernández. Historia de gentiles. Universidad Nacional "San Luis Gonzaga" de Ica, Facultad de Educación y Humanidades, 2003.

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Organ, Barbara E. Judaism for gentiles. BIBAL Press, 1996.

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Tertullian. Apologético ; A los gentiles. Editorial Gredos, 2001.

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Raum, Elizabeth. Crossroads among the Gentiles. BJU Press, 2018.

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Weiland, Ted R. The mystery of the gentiles. Mission to Israel Ministries, 2005.

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author, Ophir Adi, ред. Mi-goi ḳadosh le-goi shel shabat: Ha-ʼaḥer shel ha-Yehudim : ḳaṿim li-demuto. Karmel, 2021.

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Ash, Bernard H. We Jews: A handbook for gentiles. Wheatmark, Inc., 2007.

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Alfonso de Tostado de Madrigal. Sobre los dioses de los gentiles. Ediciones Clásicas, 1995.

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Shemen, N. The resident and the righteous: Attitudes of the Jew toward the non-Jew in the Bible, the Talmud, and post-rabbinic literature. Graffolio, 2008.

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Shemen, N. The resident and the righteous: Attitudes of the Jew toward the non-Jew in the Bible, the Talmud, and post-rabbinic literature. Graffolio, 2008.

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Book chapters on the topic "Gentiles"

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Brill, Alan. "Gentiles." In Judaism and Other Religions. Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230105683_8.

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Camino, Mercedes. "Righteous Gentiles (1987–2011)." In Memories of Resistance and the Holocaust on Film. Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-137-49969-1_6.

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Cave, Peter, and Dan Cohn-Sherbok. "Israel within: Jews and Gentiles." In Arguing about Judaism. Routledge, 2020. http://dx.doi.org/10.4324/9780429319730-18.

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Lindstedt, Ilkka. "Gentiles". У Muḥammad and His Followers in Context. BRILL, 2023. http://dx.doi.org/10.1163/9789004687134_005.

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Novak, David. "The Law of Idolatry." In Image of the Non-Jew in Judaism. Liverpool University Press, 2011. http://dx.doi.org/10.3828/liverpool/9781906764074.003.0005.

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This chapter investigates the law of idolatry, highlighting the tension between biblical and rabbinic attitudes towards gentile idolatry. The Bible consistently forbids idolatrous actions for Israelites while distinctly not excluding such behavior among gentiles. As gentiles are not participants in the Sinai covenant, they cannot be guilty of idolatry, even if their cult is consistently scorned in the Bible. Contrary to the biblical permission of pagan idolatry, the rabbis forbade anyone, Jew or gentile, to practice idolatry. According to one rabbinic line of thinking, all gentiles are idolaters, while another distinguished between contemporary and ancient idolatry. In either case, a radical innovation was introduced: idolatry was to be removed everywhere. For medieval Jewish thinkers, idolatry was believing that something finite was in fact infinite, and worthy of worship.
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Zetterholm, Magnus. "Gentiles and Their Relations to Jews." In The Oxford Handbook of the Synoptic Gospels. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190887452.013.31.

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Abstract The relations between Gentiles and Jews in the Greco-Roman world generally appear to have been characterized by relative harmony. Although reciprocal stereotyping, hostility, and prejudice indeed existed among Jews and Gentiles, there is also ample evidence of positive Gentile-Jewish social interaction, at least within some strata of the population. This most likely took place in the context of various voluntary associations to which the Jewish synagogues belonged. When the imperial government acted against Jews, it seldom concerned Jews only but commonly involved other minorities. Jews were normally permitted to practice their religion, and Jewish communities had developed various strategies for expressing loyalty to the empire without crossing the line to “idolatry.” The different attitudes, positive and negative, to Gentiles found within the early Jesus movement most likely represent different various strategies for dealing with the problem of the assumed moral impurity of Gentiles.
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"Righteous Gentiles." In Explaining the Holocaust. The Lutterworth Press, 2015. http://dx.doi.org/10.2307/j.ctt1cg4j5b.17.

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"2. Gentiles." In Celebrating Europe. ISEAS Publishing, 2012. http://dx.doi.org/10.1355/9789814311519-005.

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Marchal, Joseph A. "Assembled Gentiles." In Appalling Bodies. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190060312.003.0006.

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Chapter 5 resituates figurations from both Paul’s letter to the Romans and Paul’s first letter to the Corinthians, particularly within the two “clobber” passages more recent users claim condemn homosexuality (in Rom 1:18–32 and 1 Cor 6:9–10). The role of Gentiles in Pauline epistles and interpretations are troubled by the figurations of the barbarian and foreign Other that appear in both of these “bashing” passages, highlighting a larger role for sexual exceptionalism than sexual orientation for understanding these arguments. Pauline repetitions of Roman imperial claims about the sexual aberration and inferiority of barbaric foreigners reflect a recurrent, yet altered significance, particularly given ongoing imperial and colonial tendencies. The unexpected resonances between those people addressed in these passages and named in the conclusion of Romans (16:1–16) and those targeted as especially barbaric or terrorizing today name the racialized stereotypes of monstrous sexuality that frequently accompany empires’ insistence about their own sexual exceptionalism and, then, provide an alternative angle on assembly and the intersecting dynamics that bring contingents together.
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Soon, Isaac T. "A Disabling Gospel." In A Disabled Apostle. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192885241.003.0008.

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Abstract This chapter argues that Paul not only reinforces the stigma of circumcision in his letters but also intensifies it by adding a christological dimension. Paul reinforces stereotypes about circumcision by calling Jews περιτομή and Gentiles ἀκροβυστία, designating communities through genital monikers. By doing this, however, he reinforces the stereotyping of Jews as circumcised. Further, he refers to Gentile circumcision as a ‘mutilation’ in Philippians 3, indicating that while circumcision was something to be praised on Jews it was not something praiseworthy on Gentiles. In fact, circumcised Gentiles cut themselves off from Christ, becoming lawbreakers who violate the circumcision commandment the moment they have the procedure since it is after the eighth day. Paul suggests the only way they can return to the Messiah is by amputating their genitals, since those who are eunuchs do not break the law of circumcision.
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Conference papers on the topic "Gentiles"

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Marcin, Marek. "Boh ako posledný cieľ človeka podľa Tomáša Akvinského." In DOKOR 2024. Medzinárodná interdisciplinárna doktorandská konferencia. VERBUM – vydavateľstvo Katolíckej univerzity v Ružomberku, 2024. http://dx.doi.org/10.54937/2024.9788056111024.277-282.

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Every person performs his activity for some goal. At the same time, it is true that a person acts for the sake of good. That thing which satisfies his lust becomes his goal. And the last goal of every person is happiness or bliss. Knowing God is the bliss and supreme happiness of every person. Thomas Aquinas proves in the Summa Against the Gentiles that the highest happiness of human being does not lie in human attitudes and possessions such as fame, bodily pleasure, wealth, etc. The purpose of this article is to analyze the mentioned argument of Thomas Aquinas.
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Yang, Yuanxiang, Xuemei Zhu, Jirong Shao, Lijin Lin, Qiaolun Yan, and Huayin Zhao. "Notice of Retraction: Characteristics of Pb-Zn Bio-Concentration in Hyperaccumulation Plant Carex gentiles Franch." In 2011 5th International Conference on Bioinformatics and Biomedical Engineering. IEEE, 2011. http://dx.doi.org/10.1109/icbbe.2011.5781356.

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de Azevedo, Yan. "Gentileza gera gentileza? Discutindo os impactos de “gentilezas urbanas” em empreendimentos imobiliários da cidade de São Paulo." In 23ª Conferência Internacional da LARE. Latin American Real Estate Society, 2024. https://doi.org/10.15396/lares-2024-4dqd.

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Aubray, Marc. "A Life Extension Perspective for a CANDU-6 NPP: Gentilly-2 Plant Condition Assessments." In ASME 2003 Pressure Vessels and Piping Conference. ASMEDC, 2003. http://dx.doi.org/10.1115/pvp2003-2153.

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To extend the life of a CANDU-6 reactor beyond its original design life requires a major investment for the replacement of reactor components (380 pressure and calandria tubes). After a preliminary technical and economical feasibility study [ref 1], Hydro-Quebec, owner of the Gentilly-2 NPP, has decided to perform a more detailed assessment to: • Get assurance that it is technically and economically viable to extend Gentilly-2 for another 20 years beyond the original design life; • Identify the detailed work to be done; • Define the overall cost and the general schedule; • Ensure an adequate licensing strategy to restart after refurbishment; • Complete all the Environmental Impact Studies required to obtain the government authorizations. Two processes have been used to assess the “health” of the station Systems, Structures and Components (SSCs): • The Plant Life Management Studies (PLIM) for approximately 10 critical SSC or families of SSC (PLIM Studies); • The Condition Assessment Studies for other SSC with a lower impact on the Plant production or safety. These two processes are briefly presented in the paper, as they were realized and applied at Gentilly-2 NPP.
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Júnior, Antonio Herci Ferreira. "Um ponto de convergência do olhar: Axiologia nas obras de Gentile e Klimt." In Encontro de História da Arte. Universidade Estadual de Campinas, 2019. http://dx.doi.org/10.20396/eha.vi14.3348.

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Oliveira, D. Santos, B. Horowitz, and J. A. R. Tueros. "Kogen-Combined Koval/Gentil Fractional Flow Model." In ECMOR XVII. European Association of Geoscientists & Engineers, 2020. http://dx.doi.org/10.3997/2214-4609.202035032.

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BENTO, HELOM AVILA, and EULINA COUTINHO SILVA DO NASCIMENTO. "Diálogos com Ubiratan D’ Ambrosio: generosidade, respeito e humanidade (gentileza)." In Seminário Internacional de Pesquisa em Educação Matemática. Even3, 2021. http://dx.doi.org/10.29327/152614.8-22.

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Barrantes, Paula Elizabeth de Maria. "José Maria Villaronga: a pretensão de uma arquitetura gótica na campinas do século XIX." In Encontro de História da Arte. Universidade Estadual de Campinas, 2012. http://dx.doi.org/10.20396/eha.8.2012.4270.

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Em 1807, reúnem-se em Campinas, “os gentis homens da cidade” e por decisão determinam a construção de um novo templo, um templo que formalizasse através da arquitetura todo o status da forte economia agrícola, vocação da então pequena Vila de São Carlos. Por “gentis homens” definiam-se os homens responsáveis economicamente pela sustentação da freguesia. Conforme outras tantas histórias de cidades e do próprio Brasil a Igreja Católica permitia que se construíssem templos apenas em regiões que se mostrassem independentes economicamente para sustentarem seus próprios templos. E ter uma igreja, mais especificamente uma matriz, significava também independência política em relação ao bispado e governo imperial (PUPO, 1969).
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Fabrizio, Mauro. "Gentili's norm on the process and state spaces in linear viscoelasticity." In Mathematical Models and Methods for Smart Materials. WORLD SCIENTIFIC, 2002. http://dx.doi.org/10.1142/9789812776273_0009.

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Agafita, Mihail. "Concierto de Aranjuez for modern classical guitar and symphony orchestra by Joaquín Rodrigo Vidre: stylistic and genre features." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.02.

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Concierto de Aranjuez for classical guitar and symphony orchestra written by the Spanish composer Joaquín Rodrigo Vidre in 1939 is in the author’s spotlight. The traditional tripartite structure with the tempo correlation Allegro con spirito-Adagio-Allegro gentile fits perfectly into the genre canons of a classical concert: not coincidentally this concert is considered an eloquent example of Spanish Neoclassicism. The particular significance is the sound concept of the second movement based on the melodic legitimacy of saelta, a religious song appeared as an imitation of the psalmody of the canonical religious service. The texts of saelta reflect events and emotions of the Holy Week. Thanks to the fact that a genre of secular music involves the concepts and means of musical expression of a religious genre, adds to the second part an enormous depth and sensitivity, provoking a very strong emotional reaction of the listener. We mention in parentheses that Concierto de Aranjues is one of the most performed concerts for modern classical guitar in the world, while the second part is very often performed as an autonomous creation.
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Reports on the topic "Gentiles"

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Editors, Intersections. From Gangs to Gods in Guatemala. Intersections, Social Science Research Council, 2024. http://dx.doi.org/10.35650/int.4058.d.2024.

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Frick, Karin, Marta Kwiatkowski, and Jakub Samochowiec. Gentile Vicino/a – ecco il grande studio sul vicinato in Svizzera. Gdi-verlag, Gottlieb Duttweiler Institute, 2022. http://dx.doi.org/10.59986/rubz2860.

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Buij, Ralph, Gerard Müskens, Margreet Laar, et al. Een ruimtelijke analyse van predatierisico van korhoen Lyrurus tetrix door havik Accipiter gentilis op de Sallandse Heuvelrug. Wageningen Environmental Research, 2021. http://dx.doi.org/10.18174/549535.

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Buij, Ralph, Margreet Laar, Gerard Müskens, and Sander Moone. Ruimtegebruik en demografie van haviken (Accipiter gentilis) op de Sallandse Heuvelrug met het oog op predatierisico’s voor korhoenders (Lyrurus tetrix). Wageningen Environmental Research, 2022. http://dx.doi.org/10.18174/568294.

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