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Journal articles on the topic 'Prophetic imagination'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Williamson, H. G. M. "The Prophetic Imagination." Journal of Jewish Studies 53, no. 2 (2002): 385. http://dx.doi.org/10.18647/2438/jjs-2002.

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2

Moore, Rickie D. "Responding to Walter Brueggemann’s Practice of Prophetic Imagination." Journal of Pentecostal Theology 22, no. 2 (2013): 164–69. http://dx.doi.org/10.1163/17455251-02202003.

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This appreciative response to Walter Brueggemann’s Practice of Prophetic Imagination is set within the context of the long and fruitful engagement of Pentecostal scholars with Brueggemann and his work, including his previous visit with the Society for Pentecostal Studies in 1998. This response proceeds to trace the fresh moves in Brueggemann’s new work in terms of how they move beyond his now classic volume, The Prophetic Imagination, first published in 1978. Moore concludes by offering some thoughts from his Pentecostal perspective on the importance of personal testimony coming together with

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3

Fernando, Jude Lal. "Prophetic Imagination and Empire in Asia." International Journal of Asian Christianity 1, no. 1 (2018): 91–116. http://dx.doi.org/10.1163/25424246-00101006.

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The aim of this article is to identify the glimpses of prophetic imagination amongst the Christian communities in Asia, particularly in Korea and Japan, who are engaged in resisting the new round of militarization in the twenty-first century. This resistance denounces the globalist security complex in the region and announces a nonmilitaristic alternative forming a praxis that is necessary for a new theology of peace in East Asia and in Asia broadly. The political reality of the new round of military empire-building will be discussed with a personal narrative and a political analysis after whi

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4

Shelton, James B. "The Practice of Prophetic Imagination: A Response to Walter Brueggemann." Journal of Pentecostal Theology 22, no. 2 (2013): 170–76. http://dx.doi.org/10.1163/17455251-02202004.

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In The Practice of the Prophetic Imagination, Walter Brueggemann presents the case and guidelines for proclaiming the message of the Hebrew prophets in contemporary situations. He critiques defective epistemologies that shout down the voice of God such as those subscribing to an ‘irrelevant transcendence or a cozy immanence’. For Brueggemann, the prophets address two major realms: royal presumption and Canaanite religion and culture. He addresses contemporary issues that call for critique in contemporary preaching.

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5

Stephenson, L. P. "Prophetically Political, Politically Prophetic: William Cavanaugh's "Theopolitical Imagination" as an Example of Walter Brueggemann's "Prophetic Imagination"." Journal of Church and State 53, no. 4 (2011): 567–86. http://dx.doi.org/10.1093/jcs/csr010.

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6

Tığlı, Asiye. "Expansion or Contraction of the Prophetic Experience? An Analysis of the Prophetic Dream Theory of ʿAbd al-Karīm Surūsh". Ilahiyat Studies 12, № 1 (2021): 41–84. http://dx.doi.org/10.12730/13091719.2021.121.217.

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This paper analyzes the theory that ʿAbd al-Karīm Surūsh proposes through an article series called The Prophet Muhammad: The Messenger of Prophetic Dreams, in light of previous approaches about revelation (waḥy) with regard to dreams and imagination. For this purpose, the first chapter of this paper centers on the distinction between the word “dream” (ruʾyā), as in Surūsh’s theory, and traditional approaches to revelation to determine differences in terms of content. The second chapter associates the explanation of revelation with dreams in order to compare alternative “imagination” (خيال، متخ

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7

Goto, Courtney T. "Teaching Love: Embodying Prophetic Imagination Through Clowning." Religious Education 111, no. 4 (2016): 398–414. http://dx.doi.org/10.1080/00344087.2016.1183160.

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8

Chitando, Ezra, and Kudzai Biri. "WALTER MAGAYA’S PROPHETIC HEALING AND DELIVERANCE (PHD) MINISTRIES AND PENTECOSTALISM IN ZIMBABWE: A PRELIMINARY STUDY WITH PARTICULAR REFERENCE TO ECUMENISM." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 73–86. http://dx.doi.org/10.25159/2412-4265/829.

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At the time of writing, Zimbabwe was in the midst of an intriguing expansion of the Pentecostal prophetic sector. There had been a notable increase in the number of predominantly young men exercising the gift of prophecy, healing and deliverance since 2009. After Prophets Emmanuel Makandiwa and Uebert Angel had captured the national imagination, Prophet Walter Magaya entered the scene with gusto. His Prophetic Healing and Deliverance (PHD) Ministries threatened to overshadow his “fellow workers in God’s vineyard”. In this article, we locate Magaya’s PHD Ministries within the broader context of

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9

Brueggemann, Walter. "A Grateful Response Among Pentecostals." Journal of Pentecostal Theology 22, no. 2 (2013): 182–86. http://dx.doi.org/10.1163/17455251-02202006.

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Walter Brueggemann offers an engaging response to four reviews of his The Practice of Prophetic Imagination: Preaching an Emancipatory Word.1 Brueggemann observes that the major note that is struck in the four reviews is the extent to which his book on the practice of prophetic imagination can be effectively and gainfully situated in a stance of Pentecostal interpretation. He values the ecumenical gains of our reaching across conventional traditions of interpretation to find common ground.

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10

Smith, James A., and Mary Lynn Baeck. "“Prophetic vision, vivid imagination”: The 1927 Mississippi River flood." Water Resources Research 51, no. 12 (2015): 9964–94. http://dx.doi.org/10.1002/2015wr017927.

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11

Neuger, Christie Cozad, and Judith E. Sanderson. "DEVELOPING A PROPHETIC IMAGINATION: A COURSE FOR SEMINARY STUDENTS." Religious Education 87, no. 2 (1992): 269–82. http://dx.doi.org/10.1080/0034408920870210.

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12

Martin, Lee Roy. "‘Your sons and daughters will prophesy’: A Pentecostal Review of Walter Brueggemann’s The Practice of Prophetic Imagination." Journal of Pentecostal Theology 22, no. 2 (2013): 155–63. http://dx.doi.org/10.1163/17455251-02202002.

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This review offers an appreciative assessment of Walter Brueggemann’s The Practice of Prophetic Imagination: Preaching an Emancipatory Word. Following an overview of the book, a Pentecostal response to several of Brueggemann’s key claims is presented. Topics in the response include competing worldviews, the situating of God at the center, the marginalizing effect of challenging the dominant view, the affective dimension of prophetic expression, the focus upon the biblical text, the necessity of lament, and the two-fold message of judgment and hope. The review concludes with suggested areas for

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13

Lumi, Elvira, and Lediona Lumi. "Text Prophetism." European Journal of Language and Literature 7, no. 1 (2017): 40. http://dx.doi.org/10.26417/ejls.v7i1.p40-44.

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"Utterance universalism" as a phrase is unclear, but it is enough to include the term "prophetism". As a metaphysical concept, it refers to a text written with inspiration which confirms visions of a "divine inspiration", "poetic" - "legal", that contains trace, revelation or interpretation of the origin of the creation of the world and life on earth but it warns and prospects their future in the form of a projection, literary paradigm, religious doctrine and law. Prophetic texts reformulate "toll-telling" with messages, ideas, which put forth (lat. "Utters Forth" gr. "Forthteller") hidden fac

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14

Guare, Rita E. "The Arts and the Prophetic Imagination: Converging Voices and Visions." Religion & Education 24, no. 1 (1997): 52–58. http://dx.doi.org/10.1080/15507394.1997.11000854.

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15

Knoke, Derek. "Walter Brueggemann, Prophetic Imagination, and the Productive Science of Homiletics." Journal of Pentecostal Theology 22, no. 2 (2013): 177–81. http://dx.doi.org/10.1163/17455251-02202005.

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This review asks to what degree Walter Brueggemann locates biblical interpretation within homiletics, particularly where homiletics is defined as a ‘productive science’ – the goal of which is to make or create something. To the degree this is true, biblical interpretation is not determined by an a priori referent, whether that referent be a closed rationality of social scientific description (or historical reconstruction) or whether that referent be a resistant theological ideology which one imposes on the text. Rather, such a hermeneutic – a productive hermeneutic – would be determined by a d

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Middleton, J. Richard. "Is Creation Theology Inherently Conservative? A Dialogue with Walter Brueggemann." Harvard Theological Review 87, no. 3 (1994): 257–77. http://dx.doi.org/10.1017/s001781600003073x.

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Since his 1972 study of the wisdom literature of the Hebrew scriptures, provocatively entitledIn Man We Trust, Walter Brueggemann has challenged the settled verities of Christian communities of faith and the orthodoxies of biblical scholarship. In over two dozen books and numerous popular and academic articles on the texts and themes of the Hebrew scriptures, Brueggemann has explored and articulated his growing thesis that the Bible is a powerful, critical, and energizing resource for human and social transformation in our times. Concentrating on the prophetic corpus since his programmatic 197

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17

Houston, Walter J. "Walter Brueggemann, The Practice of Prophetic Imagination: Preaching an Emancipating Word." Theology 116, no. 2 (2013): 130–31. http://dx.doi.org/10.1177/0040571x12470050f.

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18

Hogan, Trevor. "The Social Imagination of Radical Christianity." Pacifica: Australasian Theological Studies 5, no. 1 (1992): 67–83. http://dx.doi.org/10.1177/1030570x9200500107.

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This article reviews Gary Dorrien's Reconstructing the Common Good and Christopher Rowland's Radical Christianity. Dorrien aims to retrieve Christian socialism as a central and vital tradition of Christian social theology and practice. Rowland endeavours to show that despite, or because of, its historically marginalised position vis à vis the institutional churches, radical apocalypticism is anything but heretical. Christian hope represents a life-affirming disposition for a humanity confronting the possibility of its own collective death. If hope is to be prophetic, however, its witnesses mus

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19

Bell, John L. "Theology and the arts: The Corona crisis." Theology in Scotland 28, no. 1 (2021): 23–36. http://dx.doi.org/10.15664/tis.v28i1.2182.

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Seeking to offer more than just words of comfort in the face of suffering, this paper proposes three additional ways forward for theological reflection during the COVID-19 pandemic: (1) a rediscovery of the language of lament, drawing on the vocabularies of protest movements and the Psalms; (2) a theological critique of the pandemic built on reckoning with the reality of our finitude and the relationship between humanity and the earth; and (3) a re-imagination of the future employing the power of the arts and the imagination for this prophetic task.

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20

Wigh-Poulsen, Henrik. "Digteren og den sandheds ånd. Grundtvigs helligåndsteologi og den engelske romantik." Grundtvig-Studier 42, no. 1 (1991): 68–85. http://dx.doi.org/10.7146/grs.v42i1.16059.

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The Poet and the Spirit of Truth. - Grundtvig’s theology of The Holy Spirit and the English RomanticismBy Henrik Wigh-PoulsenLike his English contemporary, the romantic poet William Wordsworth, Grundtvig sees himself as belonging to the elect company of poet-prophets, the gifted and visionary seers, who by means of their imagination, are capable of reading God’s signature in nature.But in spite of this shared romantic trait there is a marked difference between Wordsworth and Grundtvig in their shared predilection for the windmetaphor. Whereas Wordsworth’s inspiring, creative .gentle breeze., a

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21

Sung-hyun, Kim. "The Poetic Imagination of Prophetic Words in T. S. Eliot’s Four Quartets." Literature and Religion 25, no. 2 (2020): 73–99. http://dx.doi.org/10.14376/lar.2020.25.2.73.

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22

Piana, Marco. "Written in Blood: Blood Devotion in Gianfrancesco Pico’s Staurostichon." Renaissance and Reformation 42, no. 4 (2020): 85–102. http://dx.doi.org/10.7202/1068576ar.

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This article aims to provide an analysis of Gianfrancesco Pico della Mirandola’s hymn Staurostichon in view of other examples of Savonarolan blood devotion. Staurostichon describes a supernatural event that took place in Germany between 1501 and 1503, when unusual rainfalls started to mark people’s bodies and garments with shapes of red crosses and other symbols generally connected to Christ’s Passion. Often interpreted as a rain of divine blood, the Kreuzwunder gave free rein to the imagination of many historians, astrologers, and prophets of the time. Deeply engrained with Savonarola’s devot

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23

Joseph, Joby, and Catherin Edward. "Artificial Intelligence Literaturised in Jose Saramango’s Novels: An Endorsement of Creativity, Rationality and Magic Realism." Think India 22, no. 2 (2019): 342–47. http://dx.doi.org/10.26643/think-india.v22i2.8734.

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Apparently, there is no connection between artificial intelligence and literature, but at closer scrutiny, it is discernibly clear that a link-up is quite possible in a harmonious manner because both the subjects do have commonalities dotting them one end to the next. Literature is a journey through the trajectories or pathways of imagination, illusion, fantasy, and dreamlike situations. The world of artificial intelligence does have virtual realities taking place in an imaginative plain. Artificial intelligence is a repetitive, perennial and a crucial current topic in science fiction, whether

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24

Ravven, Heidi M. "Some Thoughts on What Spinoza Learned from Maimonides about the Prophetic Imagination: Part 1. Maimonides on Prophecy and the Imagination." Journal of the History of Philosophy 39, no. 2 (2001): 193–214. http://dx.doi.org/10.1353/hph.2003.0110.

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25

Sarró, Ramon, and Marina Temudo. "The shade of religion: Kyangyang and the works of prophetic imagination in Guinea‐Bissau." Social Anthropology 28, no. 2 (2020): 451–65. http://dx.doi.org/10.1111/1469-8676.12768.

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26

Alatas, Ismail Fajrie. "Becoming Indonesians: The Bā 'Alawī in the Interstices of the Nation." Die Welt des Islams 51, no. 1 (2011): 45–108. http://dx.doi.org/10.1163/157006011x556120.

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AbstractThis paper examines the Bā' Alawī—a group of Hadramī diaspora acknowledged as the descendants of Prophet Muhammad—in post-colonial Indonesia. In particular, it observes the Bā 'Alawī scholars' creative adaptation and manipulation of their Sufi path, tarīqa 'alawiyya, in their attempt to secure their place within the wider imagination of Indonesian nationhood while protecting their distinctive genealogical eminence. In the twentieth century the tarīqa, which had long functioned to secure their identity, differentiate them from others and nurture their diasporic consciousness, proved inc

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27

Dawson, Terence. "Myth and the creative imagination in The Book of Urizen." International Journal of Jungian Studies 4, no. 2 (2012): 87–103. http://dx.doi.org/10.1080/19409052.2012.691892.

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William Blake is best known and admired forSongs of Innocence and Experience. The same year as he completed it, he also published the earliest in his series of so-called ‘prophetic books’ that explore creation. Etched in double columns in imitation of the Bible,The First Book of Urizen(1794) is about the creation of earth, the first female, her son and his near sacrifice and what humankind lost when separated forever from Eternity. It tells of horrendous pain and disillusionment. Ever since the 1970s, critical interest in the work has been dominated by new historicist approaches that relate it

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28

Webb, Natalie. "Overcoming fear with Mary of Nazareth: Women’s experience alongside Luke 1:26–56." Review & Expositor 115, no. 1 (2018): 96–103. http://dx.doi.org/10.1177/0034637317753949.

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Luke 2:26–56 narrates the journey of Mary of Nazareth from the Annunciation by the angel and Mary’s consent to God’s calling to the Visitation with Elizabeth and Mary’s prophetic song, the Magnificat. The portrait that emerges is far from the static and meek picture of Mary that dominates popular imagination. Instead, we find in Mary a woman who, like many women today, experiences fear related to her calling, finds strength and empowerment in her relationship with other women, and is emboldened to prophetically proclaim a message that inspires fear in the patriarchal powers of the world.

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Lynteris, Christos. "The Prophetic Faculty of Epidemic Photography: Chinese Wet Markets and the Imagination of the Next Pandemic." Visual Anthropology 29, no. 2 (2016): 118–32. http://dx.doi.org/10.1080/08949468.2016.1131484.

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Ravven, Heidi M. "Some Thoughts on What Spinoza Learned from Maimonides on the Prophetic Imagination: Part Two: Spinoza's Maimonideanism." Journal of the History of Philosophy 39, no. 3 (2001): 385–406. http://dx.doi.org/10.1353/hph.2003.0129.

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31

Adiprasetya, Joas. "The liturgy of the in-between." Scottish Journal of Theology 72, no. 1 (2019): 82–97. http://dx.doi.org/10.1017/s0036930618000704.

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AbstractBy using the idea of theology as symbolic engagement, I propose the ‘in-between’ as a liturgical category that engages with multiple tensions in Christian theology. The concept of the in-between becomes the primary lens through which to analyse not only the relationship between ecclesial and social liturgies, but also the interstices between the two. I then apply the concept to construct theological imagination in the ministries of ushering, intercessory prayer and the sending. The article concludes with a story of the worship of the GKI Yasmin church in front of the presidential palac

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Katho, Bungishabaku. "Idolatry and the Peril of the Nation: Reading Jeremiah 2 in an African Context." Anglican Theological Review 99, no. 4 (2017): 713–28. http://dx.doi.org/10.1177/000332861709900405.

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This article focuses on a theological interpretation of Jeremiah 2:4–8 in light of the African context. This passage is typical of many in Jeremiah where the Lord laments Israel's turn away from the Lord to serve idols. Jeremiah offers a diagnosis of what went wrong with Israel, and I seek to understand how that diagnosis might provide a key for understanding Africa's own postcolonial situation. The article examines Israel and African Christianity in parallel: the historical context, the abandonment and banalization of God in contemporary times, and the resulting failed leadership that the pro

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Bryson, James. "‘It's all in Plato’: Platonism, Cambridge Platonism, and C.S. Lewis." Journal of Inklings Studies 11, no. 1 (2021): 1–34. http://dx.doi.org/10.3366/ink.2021.0093.

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In 1924 C.S. Lewis began work on a doctoral dissertation, the subject of which was to be the Cambridge Platonist Henry More (1614–1687). A number of scholars gloss this important moment in Lewis's intellectual and spiritual journey, and some offer penetrating, if cursory, analysis of how Lewis's close reading of More would have helped to shape the young scholar's philosophical and theological imagination. These important contributions notwithstanding, the influence of More and, by extension, the Platonic tradition longue durée are not properly understood in Lewis scholarship. This article argu

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Linkin, Harriet Kramer. "Lucy Hooper, William Blake, and “The Fairy’s Funeral”." Articles, no. 54 (December 15, 2009): 0. http://dx.doi.org/10.7202/038760ar.

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Abstract The American poetess and abolitionist Lucy Hooper (1816-1841) was the first North American to publish a poem inspired by Blake’s prophetic imagination, “The Fairy’s Funeral” (1833), which transforms the famous anecdote about Blake witnessing a fairy funeral into a visionary lyric. This essay provides a brief introduction to Hooper, perhaps best-known as the subject of Whittier’s elegy “On the Death of Lucy Hooper” (1841), situates her in a literary milieu of British Romantic poets that includes Hemans, Landon, Byron and Clare, discusses how an American poetess from Brooklyn might have

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35

De Boeck, Filip. "The Apocalyptic Interlude: Revealing Death in Kinshasa." African Studies Review 48, no. 2 (2005): 11–32. http://dx.doi.org/10.1353/arw.2005.0051.

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Abstract:Temporality in contemporary Kinshasa is of a very specific eschatological kind and takes its point of departure in the Bible, and more particularly in the Book of Revelation, which has become an omnipresent point of reference in Kinshasa's collective imagination. The lived-in time of everyday life in Kinshasa is projected against the canvas of the completion of everything, a completion which will be brought about by God. As such, the Book of Revelation is not only about doom and destruction, it is essentially also a book of hope. Yet the popular understanding of the Apocalypse very mu

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Tomašević, Milan. "Power of revalations: Eschatology, apocalyptic literature and millenarism." Issues in Ethnology and Anthropology 11, no. 1 (2016): 175. http://dx.doi.org/10.21301/eap.v11i1.8.

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Paper examines social capacities of apocalyptic literature and presents some of its crucial concepts, motives and functions. It offers some of most important uptakes of end time narratives usage in a religious, but in a political and cultural context, also. Presenting apocalyptic literature as a compex genre, paper offers a view of multifunctional phenomenon that had been used by different social groups and agents. Paper portrays apocalypses as a part of revolutionary ideoloical texts and paralysing discourse of fear. By refering onto a structural liminality and prophetic method, it deconstruc

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Morrison, Glenn. "A Theology of Feasting: Encountering the Kingdom of God." Irish Theological Quarterly 82, no. 2 (2017): 128–47. http://dx.doi.org/10.1177/0021140017689999.

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Central to a theology of feasting is the nearness and newness of the Kingdom of God. Engaging Levinas’s philosophy, this article develops a theology of feasting to portray the intimacy of encountering the risen Christ’s word of goodness, mercy, and joy in the poor one’s face. Such intimacy relates the joy of being children of God, seeking to know the Father’s forgiveness and prophetic call not to forget ‘the least of these who are members of my family’ (Mat 25:40), namely, ‘the poor, the crippled, the blind and the lame’ (Lk 14:3), chosen by God to feast in the Kingdom of God. In the small goo

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Kelle, Brad E. "The Practice of Prophetic Imagination: Preaching an Emancipating Word. By Walter Brueggemann. Minneapolis, MN: Fortress, 2012. Pp. xv + 158. $25.00." Religious Studies Review 40, no. 3 (2014): 148–49. http://dx.doi.org/10.1111/rsr.12151_4.

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Fowler-Amato, Michelle, Kira LeeKeenan, Amber Warrington, Brady Lee Nash, and Randi Beth Brady. "Working Toward a Socially Just Future in the ELA Methods Class." Journal of Literacy Research 51, no. 2 (2019): 158–76. http://dx.doi.org/10.1177/1086296x19833577.

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This review of literature highlights the efforts teacher educators and researchers have made over the past 18 years to work toward social justice in secondary English language arts (ELA) preservice teacher (PT) education. Drawing on Dantley and Green’s framework for social justice leadership, we highlight the work that teacher educators have engaged in to support secondary ELA PTs in developing (a) indignation/anger for justice through exploring beliefs about students and themselves, (b) a prophetic and historical imagination through broadening understandings about teaching and learning, and (

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40

Hochberg, Gil. "Dystopias in the Kingdom of Israel: Prophetic Narratives of Destruction in Recent Hebrew Literature." Comparative Literature 72, no. 1 (2020): 19–31. http://dx.doi.org/10.1215/00104124-7909950.

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Abstract This article is about a recent wave of literary dystopias published in Israel, most of which center on the soon-to-come destruction of the Jewish state. Notable among these are The Third (Ha-shlishi) by Yishai Sarid (2015), Mud (Tit) by Dror Burstein (2016), and Nuntia (Kfor) by Shimon Adaf (2010). These texts draw on biblical or Rabbinic Hebrew, Jewish sources, and Jewish historical events (specifically the destruction of the First and Second Temples), making them just as much about a dystopian past as they are about a dystopian future. They are, in other words, dystopias of a circul

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Chavel, Simeon. "The Face of God and the Etiquette of Eye-Contact: Visitation, Pilgrimage, and Prophetic Vision in Ancient Israelite and Early Jewish Imagination." Jewish Studies Quarterly 19, no. 1 (2012): 1. http://dx.doi.org/10.1628/094457012799440186.

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42

Stout, T. M. "Critical Social Theory: Prophetic Reason, Civil Society, and Christian Imagination. By Gary M. Simpson. Minneapolis, Minn.: Fortress Press, 2002. 178 pp. $14.00." Journal of Church and State 44, no. 2 (2002): 366–67. http://dx.doi.org/10.1093/jcs/44.2.366.

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43

Ben Zvi, Ehud. "Reconstructing the Intellectual Discourse of Ancient Yehud." Studies in Religion/Sciences Religieuses 39, no. 1 (2010): 7–23. http://dx.doi.org/10.1177/0008429809355118.

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This article deals with ways in which historians may approach the task of reconstructing the intellectual discourse of ancient Yehud, as well as the feasibility of the project as a whole. It shows, in particular, how a comparative study of implied patterns of preference that shaped two sets of works that were separate in time and differentiated by literary genre, namely the prophetic books and the Book of Chronicles, contributes to this task. This article demonstrates that, despite all their differences, both sets of works shared a common, ideological, generative grammar. Certain issues tended

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Vinitsky, Ilya Yu. "The Vision of an Axe. Dostoevsky and Astronautics." Dostoevsky and world culture. Philological journal, no. 1 (2021): 124–52. http://dx.doi.org/10.22455/2541-7894-2021-1-124-152.

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This essay explores the scientific and literary origins of the image of an axe thrown into outer space to orbit the earth, as it appears in the chapter “The Devil. The Vision of Ivan Fyodorovich” in Dostoevsky’s The Brothers Karamazov. Did Dostoevsky anticipate the idea of an artificial satellite, as many critics and journalists argue? How were science (in this case astronomy) and literature connected in his mind? How did Dostoevsky’s scientific and creative imagination work in general? The author shows that Dostoevsky’s “prophetic” reference to a sputnik was rooted in popular articles and tex

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Coleman, Rachel. "Nurturing the Prophetic Imagination. - Edited by JamieGates and Mark H.Mann. Point Loma Press Series. Eugene, OR: Wipf and Stock, 2012. Pp. xxiii + 246. $29.00." Religious Studies Review 39, no. 3 (2013): 156. http://dx.doi.org/10.1111/rsr.12052_11.

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Hiebel, Janina M. "Hope in Exile: In Conversation with Ezekiel." Religions 10, no. 8 (2019): 476. http://dx.doi.org/10.3390/rel10080476.

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The question of hope in dark times, though topical, is not new. The Babylonian Exile (597/587–539 BCE) is commonly recognised as perhaps the most profound, yet also most fruitful crisis in biblical (Old Testament) times. It involved the total breakdown of all religious and political structures and institutions that previously had provided meaning and protection, yet it led to significant theological progress, laying the foundations for both Judaism and Christianity. Today the metaphor of exile is sometimes used with reference to the present; however, the connection is usually not further explo

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Huerta Rodríguez, Jesús Caos. "El trasfondo cristiano en la “Utopía” de Tomás Moro." Epos : Revista de filología, no. 33 (August 23, 2018): 245. http://dx.doi.org/10.5944/epos.33.2017.19386.

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El presente trabajo intenta mostrar la posible influencia de la tradición bíblica textual sobre el pensamiento de Tomás Moro. De manera específica son dos las áreas que se exploran: la idea de la comunidad de bienes y la imaginación profética. Ambas nociones, aunque de alguna manera se encuentra presentes en la tradición clásica griega, adquieren su concreción en determinados textos bíblicos. A partir de ello se concluye que, en realidad, únicamente el trasfondo cristiano, a través de sus textos, tiene el alcance para alentar el fundamento sobre el cual se construye el pensamiento utópico de M

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Musa, Mohd Faizal. "Islamic Literature Discourse in the Postcolonial Era: The Transcendental Literature of Indonesia and Genuine Literature of Malaysia." Malay Literature 25, no. 1 (2012): 56–74. http://dx.doi.org/10.37052/ml.25(1)no4.

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This article discusses the idea of Prophetic Literature or Sufi Literature that developed along the same lines as Transcendental Literature, founded by Kuntowijoyo. The core philosophies behind Transcendental Literature are the teachings of Sufism and mysticism. With Islam Kejawen (Javanese Sufism) as a background, Transcendental Literature emphasizes the spiritual experience and effort by humans to seek the love of Allah. It also emphasizes on traditional elements such as the “return to the roots of local culture”, including Kejawen (Javanese Sufism) as a source to respond to the post-colonia

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Stelzer, Steffen. "Following." Religion and the Arts 12, no. 1 (2008): 343–55. http://dx.doi.org/10.1163/156852908x271123.

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AbstractRecent studies of Islamic mysticism have unearthed and developed the central role of "imagination" in Sufism and mystical philosophy. This has been done in conscious contrast to the perceived "degradation of the image" in Western thought. Imagination is said to be both a cosmological and a noetic realm in the midst of a hierarchy of universes that mark, at the same time, different stations on the initiatory path of human beings on their way to God. Into these well laid-out plans of worlds and images, my paper introduces a component that is found very rarely in these studies and occurs,

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Rosales Carreño, Raúl. "Los documentos de Medellín." Revista Eclesiástica Brasileira 78, no. 309 (2018): 78. http://dx.doi.org/10.29386/reb.v78i309.713.

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Este artículo quiere ser una mirada retrospectiva a uno de los acontecimientos claves de la historia de la iglesia católica del Continente tanto porque adquirió su madurez como iglesia latinoamericana, como porque comenzó a tener una nueva comprensión postcolonial de la realidad del Continente. A los cincuenta años de este magno acontecimiento realizamos un recorrido literario al diagnóstico que hicieron los obispos católicos reunidos en Medellín. Revisitamos la imagen de nueva sociedad que proyectan y nos gozamos de la profunda cercanía que presentan respecto a las grandes transformaciones qu

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