Relevant bibliographies by topics / Priestly writer

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  2. Dissertations / Theses
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Academic literature on the topic 'Priestly writer'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Priestly writer"

1

EMERTON, J. A. "THE PRIESTLY WRITER IN GENESIS." Journal of Theological Studies 39, no. 2 (1988): 381–400. http://dx.doi.org/10.1093/jts/39.2.381.

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Thames, John Tracy. "Keeping the paschal lamb: Exodus 12.6 and the question of sacrifice in the Passover-of-Egypt." Journal for the Study of the Old Testament 44, no. 1 (2019): 3–18. http://dx.doi.org/10.1177/0309089217727918.

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The paschal prescription in Exodus 12.3-6—attributed to the Priestly Source—that requires the Israelites to keep an animal four days prior to slaughtering it is an enigmatic episode unparalleled in other biblical accounts of Passover. Modern discussions often disregard the prescription as a faux rite created through textual harmonization of apparently disparate dating traditions for Passover. This discussion demonstrates that compositional approaches to explaining the rite are unsatisfactory and attempts rather to approach the rite phenomenologically—even if the phenomenon only existed in the
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Wallace, Howard N. "Genesis 2: 1–3 - Creation and Sabbath." Pacifica: Australasian Theological Studies 1, no. 3 (1988): 235–50. http://dx.doi.org/10.1177/1030570x8800100301.

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In Gen 2:1-3 the Priestly writer has emphasised the sabbath of God at the end of the creation account. In exile, when Israel had been severed from land and temple, pastoral consideration was needed in the reshaping of the traditions. The temple no longer stood as a symbol of the sovereignty of Israel's God. In the creation account, the construction of the heavenly sanctuary, which usually concludes ancient Near Eastern creation myths, has been replaced by the motif of the divine rest. The Priestly writer connects God's sabbath rest at creation with the institutions of tabernacle and human sabb
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Cranz, Isabel. "Priests, Pollution and the Demonic: Evaluating Impurity in the Hebrew Bible in Light of Assyro-Babylonian Texts." Journal of Ancient Near Eastern Religions 14, no. 1 (2014): 68–86. http://dx.doi.org/10.1163/15692124-12341257.

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The Priestly Source makes no explicit reference to the demonic when describing pollution which supposedly sets it apart from non-biblical conceptualizations of impurity. Most scholars explain the Priestly disregard for demons by referring to the advance of monotheism and the subsequent eradication of supernatural forces other than God. Depending on whether monotheism is viewed as gradual process or as the foundation of Israelite religion, commentators either detect a weakened demonic quality in Priestly pollution or claim that the Priestly Source has always been of a non-demonic nature. Howeve
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Schmidt, Ludwig. "Im Dickicht der Pentateuchforschung: Ein Plädoyer für die umstrittene Neuere Urkundenhypothese." Vetus Testamentum 60, no. 3 (2010): 400–420. http://dx.doi.org/10.1163/156853310x499006.

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AbstractRecent research has mostly argued against the traditional claim that the Pentateuch contains the documents of the Yahwist, the Elohist and the priestly writer (the new documentary hypothesis). After a survey of recent theories (I) the essay argues for the validity of this hypothesis (II). The priestly document is an own source and ends with the death of Moses (Dtn 34:1a*, 7-9). Furthermore it is demonstrated that there existed a yahwistic pre-priestly narrative structure from Gen 12 to Num 24 which originated in the time of Solomon. Against recent theories the Patriarchs were first lit
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Krause, Deborah. "Keeping It Real." Interpretation: A Journal of Bible and Theology 59, no. 4 (2005): 358–68. http://dx.doi.org/10.1177/002096430505900403.

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The image of God in the New Testament represents a mix of traditions from the Hebrew Bible, early Judaism, and Hellenistic popular philosophy. Throughout these traditions the theme is integrally connected to the search for meaning in human existence. The Priestly Writer, Philo, and Paul understood the image of God as a means of both affirming God's sovereign authority over all creation and addressing the challenges of competing authorities in the world. Study of the theme provides a window into early Christian experience and how such experience emboldened Christians to follow Jesus in the proc
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PLUMED ALLUEVA, Andrés. "El Manipulus Curatorum, "Summa" de Moral Pastoral del Siglo XIV." Revista Española de Filosofía Medieval 3 (October 1, 1996): 101. http://dx.doi.org/10.21071/refime.v3i.9720.

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Manipulus Curatorwn is an Enquiridion or Summa Sacramental Ethics, writen in 1313 by Guido Monroquer, priest belonging to the area of Teruel's Archdeacon, Kingdom of Aragon. The author writes his book imitating other medieval Summa in order to teach inexperienced parish priests and for own guidance. The book constitutes a Survey of pastoral rules revising all the Sacraments of Church, especially those Then Commandments and the lord's Prayer. During the XV century it obteined more than sixty incunable editions.
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Выдрин, Андрей. "The legitimization of temple attendants and the liturgical traditions of the Second Temple period in the History of the Chronicler on the example of 1 Par. 23-25." Theological Herald, no. 1(32) (March 15, 2019): 17–38. http://dx.doi.org/10.31802/2500-1450-2019-32-17-38.

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В статье исследуется повествование книг Паралипоменон об учреждении царем Давидом порядка храмового ритуала (1 Пар. 23-25). Автор показывает, что, согласно мировоззрению Летописца, Иерусалимский Храм и его богослужение занимали важнейшее место в жизни древнего Израиля. Однако в послепленную эпоху в результате развития социальных и религиозных учреждений появились различные обычаи, относящиеся к служению священников и левитов, которые не соответствовали законам Пятикнижия, поэтому сознавалась острая необходимость установления преемственной связи с эпохой дарования Закона. Таким образом, Летопис
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Dmytriv, Iryna. "CREATIVITY OF “LOGOS” WRITERS THE PERIOD OF EMIGRATION." Polish Studies of Kyiv, no. 35 (2019): 121–26. http://dx.doi.org/10.17721/psk.2019.35.121-126.

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The article attempts an integrated analysis of the creativity of the “Logos” group activities of the emigration period on the background of the literary process of the first half of the twentieth century. The aesthetic, religious and national principles that underlie the multifaceted activity of the “Logos” are considered. The “Logos” group should be described by six writers: Hryhor Luzhnytsky, Olexandr-Mykola Moh, Stepan Semchuk, Petro Sosenko (junior), Vasyl Melnyk and Roman Skazynsky. Hryhor Luzhnytsky is the author of more than 500 artistic, scientific, popular scientific works, numerous j
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Rogozny, Pavel G. "“Red Priests” as Phenomenon of the Epoch of the Revolution and the Civil War (The Destiny of Iona Brikhnichev and Mikhail Galkin)." Almanac “Essays on Conservatism” 102 (March 1, 2020): 702–11. http://dx.doi.org/10.24030/24092517-2020-0-1-702-711.

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The phenomenon of priests taking off dignity after the revolution was a common one. But Brikhnichev and Galkin were not only former priests, but also high-ranking leaders of the “Union of Atheists”. Both of them were active supporters of the new power, and members of the Bolshevik party. Brikhnichev was a writer and poet before the revolution. He was defrocked for his Christian radicalism. Galkin was a priest of the Metropolitan parish before the revolution. He himself offered his services to the Bolsheviks in carrying out the separation of the Church and State and published his proposals in “
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Dissertations / Theses on the topic "Priestly writer"

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Oosthuizen, Neil T. "Babel, babble, and Babylon : reading Genesis 11:1-9 as myth." Thesis, 2002. http://hdl.handle.net/10500/1126.

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The story of the Tower of Babel (Gen 11: 1-9) has been interpreted in various ways down through the centuries. However, most commentators have ignored the genre of the text, and have not sought to interpret it within its mythological framework - therefore most interpretations are nothing short of babble. A working text is ascertained, and the complexity of the text investigated. The text is then identified as 'myth': within its mythological framework the tower is seen as a temple linking heaven and earth, ensuring the continuation of the royal dynasty (i e 'making a name'). When used by the Ya
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BÍLKOVÁ, Martina. "Česko - německý dialog v životě a díle vlastence, kněze a vychovatele Františka Pravdy." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-136522.

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Submitted diploma thesis describes the life of priest František Pravda, born Vojtěch Hlinka. He was well-known writer and founder of short stories with rural theme. The thesis introduces Hlinka as a writer, but primarily as a man of many other professions and interests. The way of life brought him to Hrádek u Sušice to work for an aristocratic family of Sturmfeders. Attention is concerned with mutual relations between the Czech patriot and four generations of German baronial family. Hlinka worked as an educator of feeble-minded Ottokar Sturmfeder in Hrádek´s castle. His extraordinary psychopae
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Books on the topic "Priestly writer"

1

Biblischer Kommentar Altes Testament, Bd.1/3, Genesis. Neukirchener, 1992.

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2

Altman, Michael J. Heathens and Hindoos in Early America. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190654924.003.0001.

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This chapter analyses the earliest representations of religion in India in America by focusing on three writers: Cotton Mather, Hannah Adams, and Joseph Priestley. Cotton Mather saw India and America as lands of heathens on the edges of Christian Europe. Hannah Adams, however, began to sketch out a system of Hindoo religion in her comparative accounts of religion around the world. Priestly compared Hindoo religion with biblical religion in order to prove the superiority of Christianity. The chapter argues that these three writers all engaged a larger European Enlightenment debate about the nat
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Kaethe Wolf Gumpold Priest Artist Writer. Anthroposophic@press, 1989.

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4

Ricarda, Schmidt, and McGowan Moray 1950-, eds. From high priests to desecrators: Contemporary Austrian writers. Sheffield Academic Press, 1993.

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5

Addis, William Edward. The Documents Of The Hexateuch V2: The Deuteronomical Writers And The Priestly Documents. Kessinger Publishing, LLC, 2007.

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Addis, William Edward. The Documents Of The Hexateuch V2: The Deuteronomical Writers And The Priestly Documents. Kessinger Publishing, LLC, 2006.

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7

Cleaver, Laura. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198802624.003.0001.

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The priests write all the history these days and they’ll do me justice. Henry, they’ll say, was a master bastard.11 J. Goldman, The Lion in Winter (New York, 2004), p. 8.Imagining a family gathering at Christmas in 1183, in his 1966 play ...
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Altman, Michael J. Heathen, Hindoo, Hindu. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190654924.001.0001.

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In the eighteenth and nineteenth centuries, Americans did not write about Hinduism. They did write a lot about India, however. In their representations of India, American writers described “heathens,” “Hindoos,” and, eventually, “Hindus.” Before Americans wrote about “Hinduism,” they wrote about “heathenism,” “the religion of the Hindoos,” and “Brahmanism.” This book argues that Americans debated the nature of religion, sought alternatives to American Protestantism, and hailed the supremacy of white Protestant American identity through their representations of religion in India. Representation
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Boud’hors, Anne. Copyist and Scribe: Two Professions for a Single Man? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198768104.003.0013.

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Newly discovered or published Coptic documents on papyrus or ostraca have shed light on the written production of two characters from the Theban region (Upper Egypt), namely the priest Mark (early seventh century) and the monk Frange (c.725), whose writings are here compared. Their hands, as well as their language use and the content of their writings, indicate significant differences that can be considered in relation to several factors: level of education and culture, social condition, and the general evolution of the Coptic language towards a state of decreased standardization. Only the pri
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Bubeníček, Petr. Politics and Adaptation. Edited by Thomas Leitch. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199331000.013.32.

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Chapter 32 deals with the ways the image of Jan Hus (c. 1370–1415), the Czech priest and theorist of ecclesiastical Reformation, changes in new political, social, and cultural contexts. It aims to show how the communist regime appropriated Jan Hus through Otakar Vávra’s eponymous adaptation, filmed in 1953, in which Hus is portrayed as a revolutionary. After introducing Jan Hus in his historical and theological role, it focuses on the different ways he and the Hussite movement were perceived from the eighteenth century onward. A pivotal figure in this process is the writer Alois Jirásek, whose
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Book chapters on the topic "Priestly writer"

1

Rader, Pamela J. "Dis-robing the Priest: Gender and Spiritual Conversions in Louise Erdrich’s The Last Report on the Miracles at Little No Horse." In The Catholic Church and Unruly Women Writers. Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230609303_15.

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"35 The Priestly Writer in Genesis (1988)." In Studies on the Language and Literature of the Bible. BRILL, 2014. http://dx.doi.org/10.1163/9789004283411_037.

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Rooke, Deborah W. "High Priesthood According to the Priestly Writer." In Zadok's Heirs. Oxford University Press, 2000. http://dx.doi.org/10.1093/0198269986.003.0002.

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"Why Write Another Gospel?" In Luke the Priest. Routledge, 2016. http://dx.doi.org/10.4324/9781315250151-12.

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"Who Were the Gospel Writers?" In Luke the Priest. Routledge, 2016. http://dx.doi.org/10.4324/9781315250151-9.

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Maher, Eamon. "Prophetic voices or complicit functionaries? Irish priests and the unravelling of a culture." In Tracing the Cultural Legacy of Irish Catholicism. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526101068.003.0008.

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This chapter takes a number of priests with a public profile and examines the extent to which they are prophetic voices or complicit functionaries. Choosing the French priest-writer Jean Sulivan (1913-1980) as a comparator, Eamon Maher examines the published work of Joseph Dunn, Vincent Twomey, Mark Patrick Hederman and Brendan Hoban, before concluding that they all share the prophetic tendency of raising uncomfortable and often unpopular issues while remaining within the institution. He further argues that being so closely aligned to the Church makes it difficult, and professionally dangerous, for priests to criticise certain practices within the institution. However, while retaining a huge love of, and devotion to, the main tenets of Catholicism, these men nevertheless feel obliged to point out things that are going wrong, even when expressing such views can often involve them in conflict with their superiors at home and in Rome.
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"The Oral and the Written." In Luke the Priest. Routledge, 2016. http://dx.doi.org/10.4324/9781315250151-14.

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Morrison, Benedict. "Telling Tales." In Complicating Articulation in Art Cinema. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894069.003.0003.

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This chapter queries criticism which claims that the priest’s diary in Robert Bresson’s Journal d’un curé de campagne (1951) allows straightforward navigation through the film. Critics have often argued that this diary describes clearly the anxious young priest’s inner life. Such a reading has depended on the idea that the diary is univocal. This has necessarily disavowed the film’s articulated structure, in which the diary exists as speech (in voiceovers), written text (in images of the priest writing), and performance (in dramatized scenes). These elements are, in fact, contrapuntal, striking up productive differences and presenting conflicting, even contradictory, information. The calm of the voiceover is at odds with the frantic erasures of the writing and the confused focalizations of the dramatic scenes. The fractured diary is not the univocal presentation of the protagonist, and the inarticulate character cannot provide a stable centre for the eccentric film’s proliferating network of meanings.
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"Priestly Proceedings Part Two: Words Spoken, Written, and Dissolved." In Writing the Wayward Wife. BRILL, 2006. http://dx.doi.org/10.1163/9789047417811_005.

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"PRIESTLY PROCEEDINGS PART TWO: WORDS SPOKEN, WRITTEN, AND DISSOLVED." In Writing the Wayward Wife. BRILL, 2006. http://dx.doi.org/10.1163/9789004331051_005.

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