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Journal articles on the topic 'History Redemption'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Durand, Emeline. "Geist der Übersetzung: Franz Rosenzweig on the Redemptive Task of Translation." Naharaim 14, no. 1 (2020): 59–81. http://dx.doi.org/10.1515/naha-2019-0010.

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AbstractThis paper examines the relevance of Rosenzweig’s theory of translation to his concept of redemption. Rosenzweig’s statements on the redemptive virtues of translation, in the afterword to his Jehuda Halevi and in “Scripture and Luther,” are well known. However, when considered in connection with the Star of Redemption as well as with the later essays, Rosenzweig’s position appears more complex than what a first reading might suggest, for he seemed to have abandoned his first definition of translation – as an imperfectly redemptive task, nevertheless providing effective understanding be

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2

Bordeleau, Erik. "A Redemptive Deleuze? Choked Passages or the Politics of Contraction." Deleuze Studies 8, no. 4 (2014): 491–508. http://dx.doi.org/10.3366/dls.2014.0167.

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When they want to discredit the political relevance of Deleuze's thought, Hallward considers counter-effectuation as a ‘redemptive gesture’, and Rancière describes Deleuze's history of cinema as a ‘history of redemption’. Each time, redemption refers pejoratively to a break ‘out of this world’ and a form of apolitical passivity, in an attempt to reduce Deleuze to be a mere ‘spiritual’ thinker, simply renewing ‘that “Oriental intuition” which Hegel found at work in Spinoza's philosophy’ ( Hallward 2006 : 6). But is it all that simple? How should we envisage the relationship between creativity a

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3

Williams, James S. "Redemption Song." Film Quarterly 74, no. 4 (2021): 56–61. http://dx.doi.org/10.1525/fq.2021.74.4.56.

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This article explores how Steve McQueen’s acclaimed 2020 pentalogy Small Axe (BBC) appears paradoxically to swerve away from Black British history in the very act of retrieving it. By examining key moments in Mangrove, Red, White and Blue, and Alex Wheatley, it argues that the constant tension between a push toward history and the pull of the aesthetic is the result of McQueen’s reformulation of “racial uplift” aesthetics that privileges exceptional acts over collective experience. Yet in striking contrast to his poetic license with history, McQueen presents Black masculinity and male self-exp

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4

OLSEN, RICHARD K., and JULIE W. MORGAN. "Desperate for Redemption?Desperate Housewivesas Redemptive Media." Journal of Popular Culture 43, no. 2 (2010): 330–47. http://dx.doi.org/10.1111/j.1540-5931.2010.00744.x.

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5

Craw, Charlotte. "Gustatory Redemption?" International Journal of Critical Indigenous Studies 5, no. 2 (2012): 13–24. http://dx.doi.org/10.5204/ijcis.v5i2.87.

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In this article, I critique the historical narratives surrounding the consumption of Australian native foods by European settlers. I argue that culinary historians and other commentators present the contemporary consumption of native foods as a means of rejecting the colonial attitudes of the past. In this narrative, early settlers lacked appreciation for Australian native foods and, by extension, Indigenous Australian culture and knowledge. Based on this depiction of colonial history, the current interest in native foods becomes symbolic of a wider revaluing of Australia’s previously denigrat

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6

Hogan, Richard. "Resisting Redemption." Social Science History 35, no. 2 (2011): 133–66. http://dx.doi.org/10.1017/s0145553200011470.

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Analysis of the Republican Party popular vote in Georgia county congressional elections of 1876 suggests that Charles Tilly's (1978) model of interest-based collective action would be useful if embedded in the dynamic model of political processes and mechanisms that Tilly (2007) proposes. Specifically, class (petit bourgeois), status (black), and party (liberal Republican) interests explain 25 percent of the variance in the election returns. Adding a racial-change variable increases the explained variance to 32 percent but fails to distinguish the yeoman and freedman constituencies and the pro

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7

Guidotti-Hernández, Nicole M. "An Incomplete Redemption." Reviews in American History 47, no. 3 (2019): 399–403. http://dx.doi.org/10.1353/rah.2019.0068.

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8

Van Fleteren, Frederick. "Creation and Redemption." Augustinian Studies 19 (1988): 207–12. http://dx.doi.org/10.5840/augstudies19881914.

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9

Ruether, Rosemary Radford. "Gender and Redemption in Christian Theological History." Feminist Theology 7, no. 21 (1999): 98–108. http://dx.doi.org/10.1177/096673509900002107.

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10

Mendes-Flohr, Paul. "Is the World Redeemable? Contra Redemption." Journal of Jewish Thought and Philosophy 29, no. 1 (2021): 24–29. http://dx.doi.org/10.1163/1477285x-12341314.

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Abstract At this juncture in history what is urgently needed, to state it rather paradoxically, is redemption from visions of redemption. In my brief reflections, I appeal for a studied, indeed resolute retreat from the very concept of redemption, in particular from its contemporary theological and secular iterations.

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11

Chinweizu. "Black redemption." Index on Censorship 26, no. 3 (1997): 172–82. http://dx.doi.org/10.1177/030642209702600325.

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12

Yuliana, Fitri. "Redemptive-Historical Approach: Suatu Pendekatan Hermeneutis Injili Yang Kristosentris." Veritas : Jurnal Teologi dan Pelayanan 17, no. 2 (2018): 147–61. http://dx.doi.org/10.36421/veritas.v17i2.313.

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Di satu sisi, penekanan modernisme pada rasionalitas dan historisitas telah menghasilkan kristologi yang kritis-objektif. Di sisi lain, pascamodernisme yang berepistemologi pluralis menghasilkan kristologi yang subjektif. Menanggapi dan menjembatani dua sisi persoalan ini, pendekatan hermeneutis redemptive-historical diajukan sebagai pendekatan alternatif injili. Pendekatan yang berpusat pada Kristus sebagai kulminasi sejarah penebusan (seperti yang disaksikan Alkitab) ini mengaitkan tiga horizon yaitu: textual, epochal, dan canonical untuk menginterpretasikan teks Kitab Suci secara holistik.

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13

Aidler, Alexandra. "Judaism, Ethics, and Time: On Levinas’s Re-Interpretation of Rosenzweig’s Concept of the Kingdom of God." European Journal of Jewish Studies 14, no. 1 (2020): 73–96. http://dx.doi.org/10.1163/1872471x-11411083.

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Abstract Since Emmanuel Levinas declared in Totality and Infinity (1961) that Franz Rosenzweig’s The Star of Redemption is “too often present” in his own work “to be cited,” an uninterrupted affinity between the two authors has been assumed. Nevertheless, throughout his æuvre, Levinas frequently underlines the philosophical differences marking his and Rosenzweig’s thought. In this article, I endeavor to demonstrate that the concept of redemption and salvation are wholly incompatible in Rosenzweig’s and Levinas’s philosophies. Whereas Rosenzweig pleads for a Jewish redemptive model that turns t

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14

Timmermans, Stefan, and Valerie Leiter. "The Redemption of Thalidomide:." Social Studies of Science 30, no. 1 (2000): 41–71. http://dx.doi.org/10.1177/030631200030001002.

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15

Bokser, Baruch M. "Changing Views of Passover and the Meaning of Redemption according to the Palestinian Talmud." AJS Review 10, no. 1 (1985): 1–18. http://dx.doi.org/10.1017/s0364009400001173.

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Gershom Scholem points out that within Judaism the concept of redemption does not merely consist of an abstract feeling but entails a belief in a concrete physical redemption, publicly visible in this world and taking place on the stage of history and within the community. However, it projects the realization of this hope to the future, therefore making Jewish life provisional, incomplete, and unfulfilled—a “life lived in deferment.” The history of the Passover seder illustrates how both aspects of this outlook became expressed in a specific time and place. But it also indicates that the hope

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16

Komonchak, Joseph A. "Lonergan's Early Essays on the Redemption of History." Lonergan Workshop 10 (1994): 159–77. http://dx.doi.org/10.5840/lw1994109.

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17

Berger, Teresa. "Book Review: Women and Redemption: A Theological History." Interpretation: A Journal of Bible and Theology 53, no. 2 (1999): 193–95. http://dx.doi.org/10.1177/002096439905300212.

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18

Teevan, Donna. "Book Review: Women and Redemption: A Theological History." Theological Studies 60, no. 4 (1999): 764–66. http://dx.doi.org/10.1177/004056399906000417.

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19

Stone, Michael E. "Three Transformations in Judaism: Scripture, History, and Redemption." Numen 32, no. 2 (1985): 218–35. http://dx.doi.org/10.1163/156852785x00049.

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20

Mainelli, Helen Kenik. "Book Review: Women and Redemption: A Theological History." Review & Expositor 96, no. 2 (1999): 313–14. http://dx.doi.org/10.1177/003463739909600218.

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21

Campbell, Randolph B., and Patrick G. Williams. "Beyond Redemption: Texas Democrats after Reconstruction." Journal of Southern History 74, no. 2 (2008): 479. http://dx.doi.org/10.2307/27650188.

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22

Barr, Alwyn. "Beyond Redemption: Texas Democrats after Reconstruction." Western Historical Quarterly 39, no. 2 (2008): 231.1–231. http://dx.doi.org/10.1093/whq/39.2.231.

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23

Rathel, David Mark. "John Gill and the History of Redemption as Mere Shadow." Journal of Reformed Theology 11, no. 4 (2018): 377–400. http://dx.doi.org/10.1163/15697312-01104001.

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Abstract John Gill was an influential minister and theologian of the eighteenth century. Deeply influenced by the Reformed tradition, he made significant innovation to the doctrine of the covenant of redemption. Current surveys of his theology have unfortunately not adequately explored this innovation. The primary cause of this failure is a lack of attention to Gill’s historical context, a context shaped by doctrinal antinomianism and no-offer Calvinism. This article will contextualize Gill’s thought and provide a more accurate reading of his covenant theology by arguing that he offered a uniq

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24

Bies, Robert J., Thomas M. Tripp, and Laurie J. Barclay. "Second Acts and Second Chances: The Bumpy Road to Redemption." Journal of Management Inquiry 30, no. 4 (2021): 371–84. http://dx.doi.org/10.1177/1056492620986858.

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Throughout history, there are numerous examples of business and government leaders who have fallen from grace only to rise again, and have a “second act” and a “second chance” as a legitimate social actor or leader—that is, they achieved redemption. We explore “the road to redemption” of leaders—when and why it occurs, and what “bumps” prevent it. In our analysis, we conceptualize redemption as a process with three elements—remorse, rehabilitation, and restoration—and as an outcome (the restoration of legitimacy). We argue that achieving redemption is not a product of chance; rather, it is a s

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25

Verney, Peter. "Redemption by numbers." Index on Censorship 29, no. 1 (2000): 60–64. http://dx.doi.org/10.1177/030642200002900113.

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26

Wheale, Nigel. "Greenvoe: George Mackay Brown’s island redemption." Book 2.0 11, no. 1 (2021): 37–47. http://dx.doi.org/10.1386/btwo_00041_1.

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27

Lebner, Ashley. "Race, space, secularism, and the writing of history." Focaal 2017, no. 77 (2017): 118–26. http://dx.doi.org/10.3167/fcl.2017.770110.

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Collins, John F. 2015. Revolt of the saints: Memory and redemption in the twilight of Brazilian racial democracy. Durham, NC: Duke University Press.Seales, Chad E. 2013. The secular spectacle: Performing religion in a Southern town. Oxford: Oxford University Press.

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28

Pavsek, Christopher. "History and Obstinacy: Negt and Kluge's Redemption of Labor." New German Critique, no. 68 (1996): 137. http://dx.doi.org/10.2307/3108668.

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29

Holden, Robert. "The Perversion and Redemption of Latin American Political History." Journal of The Historical Society 3, no. 1 (2003): 25–44. http://dx.doi.org/10.1111/1540-5923.00042.

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30

Ansell, Nik. "Ruether, Rosemary Radford,Women and Redemption: A Theological History." Theology & Sexuality 1999, no. 11 (1999): 119–20. http://dx.doi.org/10.1177/135583589900601110.

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31

ROWSE, TIM. "THE INDIGENOUS REDEMPTION OF LIBERAL UNIVERSALISM." Modern Intellectual History 12, no. 3 (2014): 579–603. http://dx.doi.org/10.1017/s1479244314000766.

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Accounts of liberalism as an ideology of European imperialism have argued that when liberals discovered that colonized people were, in various ways, intractable, they questioned and then abandoned the postulated universal human capacity for improvement; the racial and cultural determinants of native “backwardness” seemed stronger than any universal susceptibility to the civilizing projects of liberal imperialism. While the intellectual trajectory of some canonical liberals illustrates this decline in liberal universalism, some colonized intellectuals—while acknowledging distinctions of race an

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32

Roll, Jarod. "Garveyism and the Eschatology of African Redemption in the Rural South, 1920–1936." Religion and American Culture: A Journal of Interpretation 20, no. 1 (2010): 27–56. http://dx.doi.org/10.1525/rac.2010.20.1.27.

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AbstractThis article explores the ways rural followers of Marcus Garvey crafted and adapted a theological understanding of African redemption in the South during the 1920s and early 1930s. Members of the Universal Negro Improvement Association rarely spoke in concrete terms about the process of redemption or African state-building. Rather, when rural members talked of African redemption, they did so in eschatological terms, that is, as a theory of the end of the world. Above all else, they understood “redemption” to mean both their own individual salvation and the collective deliverance of bla

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33

Berlin, Adele, Danna Nolan Fewell, and David Miller Gunn. "Fewell and Gunn, "Compromising Redemption"." Jewish Quarterly Review 83, no. 1/2 (1992): 191. http://dx.doi.org/10.2307/1455118.

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34

Sweeney, Marvin A., and Jeremiah Unterman. "Unterman's "From Repentance to Redemption"." Jewish Quarterly Review 81, no. 1/2 (1990): 213. http://dx.doi.org/10.2307/1455278.

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35

LeVasseur, Todd J. "From fall to redemption." Journal of Agricultural and Environmental Ethics 21, no. 6 (2008): 597–606. http://dx.doi.org/10.1007/s10806-008-9111-z.

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36

Justaert, Kristien. "Dancing in the Dark: Marcella Althaus-Reid and Negative Queer Theory." Feminist Theology 26, no. 3 (2018): 229–40. http://dx.doi.org/10.1177/0966735018759450.

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In this article, I confront Marcella Althaus-Reid’s thinking with the recent ‘negative turn’ in queer theory, as observed by Judith Halberstam. What remains when the belief in our world as such, and in the future of it, has to be totally rejected, as some queer theorists like Leo Bersani and Lee Edelman, for example, claim? Or, in theological terms: what could the categories of redemption, salvation and liberation still mean if one wishes to think God within history, but at the same time rejects this history? I investigate these questions by focusing on two central concepts of Althaus-Reid’s i

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37

Lichtenstein, A. "Up from Redemption: A Biography of Max Yergan." Radical History Review 2007, no. 99 (2007): 267–71. http://dx.doi.org/10.1215/01636545-2007-017.

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38

Powell, Lawrence N., Michael Perman, and Mark W. Summers. "The Road to Redemption: Southern Politics, 1869-1879." Journal of Southern History 51, no. 2 (1985): 295. http://dx.doi.org/10.2307/2208848.

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39

Waddilove, D. P. "EMMANUEL COLLEGE V EVANS (1626) AND THE HISTORY OF MORTGAGES." Cambridge Law Journal 73, no. 1 (2014): 142–68. http://dx.doi.org/10.1017/s0008197314000051.

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AbstractFor more than two and half centuries, the case of Emmanuel College v Evans (1626) has been understood as a leading case for the origin of the principal doctrine of mortgage law: the equity of redemption. A closer inspection shows that it has nothing to do with the equity of redemption. This article examines Emmanuel College to see what it was actually about and where this leaves the history of mortgages in equity. In so doing, the article demonstrates the status of Emmanuel College as a leading case to be invalid, and exposes a serious flaw in the methodology of much historiography on

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40

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17, no. 2 (1986): 153–76. http://dx.doi.org/10.1163/157006386x00338.

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41

Chen, Qianqian, and Joan Qionglin Tan. "Shawnee’s Redemption inThe Bingo Palace." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 31, no. 4 (2018): 253–59. http://dx.doi.org/10.1080/0895769x.2017.1391064.

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42

Grubb, Farley. "The Auction of Redemptioner Servants, Philadelphia, 1771–1804: An Economic Analysis." Journal of Economic History 48, no. 3 (1988): 583–603. http://dx.doi.org/10.1017/s0022050700005842.

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The redemption system transformed the American auction of immigrant servants. The potential for exploiting immigrants was created by search restrictions in the redemption auction. A model of the auction was estimated using 4,455 German and British servant contracts. Average servant compensation equaled resident free labor compensation, and the variance in servant compensation was systematically related to the variance in servant productivity, contract restrictions, and work amenities. Competition among buyers overcame the search restrictions placed on immigrants in the redemption auction.

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43

Steed, Christopher D. "Redeeming Redemption: Violence, Desecration, and Atonement." Unio Cum Christo 7, no. 1 (2021): 77. http://dx.doi.org/10.35285/ucc7.1.2021.art5.

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The red stain of Cain presents an evocative approach to the atonement based on theological reflection and doctoral studies in the social sciences on human violence and the notion of symbolic exchange. The value and worth of Jesus in exchange for our demerit and history of devaluing others and dishonoring God provides a fresh commendation for an evangelical theology of substitutionary atonement that is also participative. Violence is not incidental to the cross; it is central to its potency both for redemption and for healing. KEYWORDS: Violence, desecration, atonement, Cain, value, power, symb

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44

Tange, Hanne. "Regional Redemption: Graham Swift's Waterland and the End of History." Orbis Litterarum 59, no. 2 (2004): 75–89. http://dx.doi.org/10.1111/j.0105-7510.2004.00797.x.

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45

Hoberman, Michael. "The Names of the Flowers: Ruby Hemenway's Redemption of History." Frontiers: A Journal of Women Studies 25, no. 1 (2004): 172–89. http://dx.doi.org/10.1353/fro.2004.0033.

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46

Tripp, Steven Elliott. "Fake History? Charles Leerhsen and the Redemption of Ty Cobb." NINE: A Journal of Baseball History and Culture 26, no. 1-2 (2017): 226–38. http://dx.doi.org/10.1353/nin.2017.0027.

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47

Blackstock, David T., and Mark F. Hamilton. "Early history of nonlinear acoustics: Waveform distortion, disaster, and redemption." Journal of the Acoustical Society of America 145, no. 3 (2019): 1713. http://dx.doi.org/10.1121/1.5101283.

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48

Selgin, George A., and Lawrence H. White. "Monetary Reform and the Redemption of National Bank Notes, 1863–1913." Business History Review 68, no. 2 (1994): 205–43. http://dx.doi.org/10.2307/3117442.

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It is well known that contemporary critics of the National Banking System complained about its failure to meet peak demands for currency. Less often discussed are complaints about the system's inability to remove excess notes from circulation during periods of slack demand for currency—a problem that critics attributed to the lack of an effective redemption mechanism. Beginning in 1864, important attempts were made to reform redemption arrangements, both privately and through legislation, and redemption reform was a key component of the “asset currency” movement to deregulate note issue. This

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49

Imyaminova, Shukhratkhon Salijanovna, and Sadirjon Bakievich Yakubov. "On The Question Of The History Formation Of Uzbek-German Literary And Cultural Relations (1960-1975)." American Journal of Social Science and Education Innovations 03, no. 01 (2021): 211–18. http://dx.doi.org/10.37547/tajssei/volume03issue01-42.

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The productive value of a literary work depends on its functioning. The very development of national literatures is impossible without interrelationships with other literatures, mutual influence and mutual redemption, the study of interethnic literary contacts has acquired special significance and relevance. Literary ties between Uzbekistan and Germany have their own history and interesting facets of modern interaction. German fiction is well known in Uzbekistan. The interaction and relationship of literatures are associated with the cultural and economic interaction of peoples.

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50

Radler, Charlotte. "The Dirty Physician: Necessary Dishonor and Fleshly Solidarity in Tertullian's Writings." Vigiliae Christianae 63, no. 4 (2009): 345–68. http://dx.doi.org/10.1163/157007208x389884.

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AbstractThis article examines Tertullian's multifaceted notion of physician and his views of illness and redemptive healing, particularly his arresting re-appropriation of dirt and dishonor as the basis for restoration against Marcion's alleged conception of a pure and spiritual salvation. Tertullian inverts the dominant value paradigm by rendering the shameful and dishonorable circumstances of the flesh as the necessary signifiers of truth and redemption. His creative reconfiguration of healing through filth and shame redraws early Christian discourse on embodiment and corrects facile typolog

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