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Journal articles on the topic 'Prophetism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Aryeh, Daniel Nii Aboagye. "Prophetism in African Christianity and Biblical Traditions." Pneuma 44, no. 1 (March 21, 2022): 60–82. http://dx.doi.org/10.1163/15700747-bja10065.

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Abstract This article examines the portrayal of prophetism in the works of J. Kwabena Asamoah-Gyadu and compares it with the depiction of prophetism by the author of the gospel of Luke. Prophetism is a recurrent religious phenomenon in the Christian faith, particularly in Africa. Many scholars have undertaken seminal works on the subject, depending on the popularity and effect of the experience on contemporary Christianity. Many Christian denominations have suffered schism due to the erupting of prophetic ministry and have also benefitted from the phenomenon by negotiating for religious innovations that resonate with the worldview of members of the congregation. Often, the questions asked are whether these strands of prophetism are aligned with the biblical philosophy of prophetism and which genre of the Bible contemporary prophetism reflects. This study engages the narrative research method to discuss critically how Asamoah-Gyadu writes about prophetism in contemporary African Christianity and how the author of Luke portrays it and draws lessons for scholars, contemporary prophets, and Christian denominations in which the experience is not common.

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2

Piwowar, Andrzej. "Did Sirach See Himself as a Prophet?" Biblical Annals 12, no. 1 (January 27, 2022): 135–52. http://dx.doi.org/10.31743/biban.12644.

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The article reviews J.J. Pudełko’s book-length study titled Profetyzm w Księdze Syracha [Prophetism in the Book of Sirach]. Following an initial presentation of the book, the author focuses on its methodological aspect and offers an assessment of its merit before discussing the main thesis of Pudełko in the context of other scholarly opinions on the issue. Based on her meticulous analysis of prophetism in the works of the Jerusalem sage, Pudełko concludes that Sirach saw himself as an heir to the Old Testament prophets, as his role of a sage corresponded to the tasks fulfilled earlier by prophets. Although this argument is questioned by most contemporary analysts of the Book of Sirach, still Pudełko’s book constitutes an important intervention in the debate on Sirach’s prophetic self-awareness.

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3

Lumi, Elvira, and Lediona Lumi. "Text Prophetism." European Journal of Language and Literature 7, no. 1 (January 21, 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 facts from fiction and imagination. Prometheus, gr. Prometheus (/ prəmiθprə-mee-mo means "forethought") is a Titan in Greek mythology, best known as the deity in Greek mythology who was the creator of humanity and charity of its largest, who stole fire from the mount Olympus and gave it to the mankind. Prophetic texts derive from a range of artifacts and prophetic elements, as the creative magic or the miracle of literary texts, symbolism, musicality, rhythm, images, poetic rhetoric, valence of meaning of the text, code of poetic diction that refers to either a singer in a trance or a person inspired in delirium, who believes he is sent by his God with a message to tell about events and figures that have existed, or the imaginary ancient and modern world. Text Prophetism is a combination of artifacts and platonic idealism. Key words: text Prophetism, holy text, poetic text, law text, vision, image, figure

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4

Quayesi-Amakye, Joseph. "Prophetism in Ghana's New Prophetic Churches." Journal of the European Pentecostal Theological Association 35, no. 2 (September 23, 2015): 162–73. http://dx.doi.org/10.1179/1812446115z.00000000019.

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5

Guerrero Alonso, María Luisa. "Consideraciones sobre el profetismo en los escritos de Joseph de Maistre." Çédille, no. 20 (2021): 333–55. http://dx.doi.org/10.25145/j.cedille.2021.20.17.

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"The relationship of Joseph de Maistre’s essays with prophetism has been a central theme in the studies dedicated to the author. This article reviews and qualifies this approach by distinguishing within Maistre’s work the theoretical characteristics of the prophetic perspective in three stages of analysis: the writer’s opinions on prophetic vision and prophetic action, the testimonies that singular contemporaries formulated on the prophetic scope of his works and, finally, the consideration of his discourse as a prophetic discourse, both for certain rhetorical features and for its subject matter, centered on the evolution of the proposals of his political prophetism. The research concludes by highlighting that the notion of prophetic impulse is the key to the cohesion of the Maistrinian corpus"

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6

Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.

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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.

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7

Rojek, Patrycja. "Figura mitologicznej Kasandry w filmach science fiction." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 28, no. 37 (March 31, 2021): 234–46. http://dx.doi.org/10.14746/i.2020.37.14.

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The article reflects on how characters with the features of the mythological Cassandra function in science fiction films. Such references are part of the rich tradition of building fictional depictions of the near or distant future on the foundation of mythical stories. The study aimed to examine the considerable and complex meaning which Cassandra conveys through the ages and to determine its usefulness in constructing pop culture ideas about the current condition of humanity. In contemporary fiction, Cassandra is brought to the fore more often than in ancient sources, and her fullest portrait is drawn in those films that both consider her a figure of the powerlessness of the prophets and take into account her personal drama. In Terminator 2: Judgment Day (1991) by James Cameron, 12 Monkeys (1995) by Terry Gilliam, Minority Report (2002) by Steven Spielberg, and Arrival (2016) by Denis Villeneuve, the figure of Cassandra is examined through her prophetic gift, the alleged madness of the seer and the fearfulness of the prophetism itself.

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8

Quayesi-Amakye, Joseph. "Prosperity and Prophecy in African Pentecostalism." Journal of Pentecostal Theology 20, no. 2 (2011): 291–305. http://dx.doi.org/10.1163/174552511x597161.

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AbstractThis essay discusses how prosperity is understood and articulated in Ghanaian Pentecostal prophetic circles. It seeks to show that in the peripheral prophetism of Pentecostalism, prosperity is perceived as the good life Christ offers those who believe in him. The good life is a religious and social quest of Ghanaians. The bad life is a privation of goodness in this life. Coping with the bad life has necessitated the patronage of Ghanaian prophetic services where rituals of transformation are employed to negotiate evil and suffering in the life of the faithful. Critical in the discussion is the role of the 'Other' who creates conditions of impoverishment for people and who justifies the necessity of prophetic negotiation. The paper also analyses the content of the bad life and finally attempts to show that Christ's parables in Luke 16 propose a guiding paradigm for conceiving prosperity as a tool for harmonious interhuman relations.

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9

Kedem, Nir. "Introduction: Prophetism and the Problem of Betrayal." Deleuze Studies 5, supplement (December 2011): 1–6. http://dx.doi.org/10.3366/dls.2011.0033.

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10

Whitehead, Neil L., Helene Clastres, and Jacqueline Grenez Brovender. "The Land-Without-Evil: Tupi-Guarani Prophetism." Journal of the Royal Anthropological Institute 2, no. 3 (September 1996): 571. http://dx.doi.org/10.2307/3034939.

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11

Aryeh, Daniel Nii Aboagye. "Hermeneutics of Re-enacting Biblical Text(s) and Concept(s) in the History of Prophetism in Ghana’s Christianity: A Case Study of the Ministry of Agabus and Prophet Bernard Opoku Nsiah." Studia Historiae Ecclesiasticae 43, no. 1 (August 17, 2017): 46–65. http://dx.doi.org/10.25159/2412-4265/1972.

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Biblical hermeneutics is significant in delineating the meaning of scripture text(s) for contemporary audience. The critical historical method as well as its derivative criticisms is the widely used approach to understand what the text meant for the “original” audience in its sitz im leben. It is socio-historical in nature and curbs religious fundamentalism. However, its concentration on history does not make it suitable for prophetic ministries in Ghana. The approach to scripture interpretation by prophetic ministries since 1914 has been re-enactment of favourite scripture text(s) to have instructions for life in the present situation and the future. They believe that being biblical is the patterning of life style or activities along some popular characters in the Bible. Prophet Bernard Opoku Nsiah claims that his prophetic ministry is patterned or is a replica of the prophetic ministry of Agabus in the book of Acts. This essay examines biblical interpretation in the history of prophetism in Ghana’s Christianity, and how scripture text(s) were used as hermeneutics of re-enactment.

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12

Hackett. "The Experience of Alinesitoué and African Women's Prophetism." Journal of Africana Religions 6, no. 1 (2018): 142. http://dx.doi.org/10.5325/jafrireli.6.1.0142.

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13

DOZON, Jean-Pierre. "Post-prophetism and Post-Houphouëtism in Ivory Coast." Social Compass 48, no. 3 (September 2001): 369–85. http://dx.doi.org/10.1177/003776801048003005.

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14

Santos, Jeová Rodrigues dos. "A IMPORTÂNCIA DO MOVIMENTO PROFÉTICO DIANTE DA INJUSTIÇA EM ISRAEL." Revista Fragmentos de Cultura - Revista Interdisciplinar de Ciências Humanas 28, no. 2 (October 25, 2018): 172. http://dx.doi.org/10.18224/frag.v28i2.6448.

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Este artigo objetiva apresentar um quadro panorâmico do conceito de justiça no Antigo Testamento à luz do movimento proféticoem Israel, que encontrou seu nascedouro, ápice e ocaso no período do estabelecimento, consolidação e falência do sistema monárquico de governo em Israel. A partir desse referencial, pretende-se demonstrar como o discurso profético que proclamava a “Palavra de YHWH” estava intrinsecamente relacionado com a exigência da prática de justiça em todas as esferas da sociedade da época, para então, apontar diretrizes que sirvam para nortear ações que promovam a prática da justiça em nossa sociedade carcomida pela corrupção e injustiça social. THE IMPORTANCE OF PROPHETIC MOVEMENT BEFORE INJUSTICE IN ISRAEL This paper aims to present a panoramic picture of the role of prophetism in the face of injustice in Israel. The prophetic movement found its birth and apex in the period of establishment, consolidation and bankruptcy of the monarchical system of government in Israel. From this reference point, it is intended to demonstrate how the prophetic discourse that proclaimed the "Word of YHWH" was intrinsically related to the requirement of practicing justice in all spheres of society at that time.

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15

Okeke, Okechukwu E. "Prophetism, Pentecostalism and Conflict in Ikenanzizi (1945 and 1972)." Journal of Religion in Africa 19, no. 3 (October 1989): 228. http://dx.doi.org/10.2307/1581348.

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16

Ikem, Afamefune Patrick, Confidence N. Ogbonna, and Olusola Ogunnubi. "Pentecostalism, Electoral Prophetism and National Security Challenges in Nigeria." African Security 13, no. 1 (January 2, 2020): 28–53. http://dx.doi.org/10.1080/19392206.2020.1731111.

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17

SCHMIDT, DONATELLA. "The Land-without-Evil: Tupí-Guaraní Prophetism . HÉLÈNE CLASTRES." American Ethnologist 23, no. 1 (February 1996): 179–80. http://dx.doi.org/10.1525/ae.1996.23.1.02a00640.

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18

Devisch, Renaat, and Bart Vervaeck. "Auto-production, production et reproduction. Divination et politique chez les Yaka du Zaire." Social Compass 32, no. 1 (February 1985): 111–31. http://dx.doi.org/10.1177/003776868503200108.

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In studying the relationships between meaning and power, we employ a semantic-praxiological perspective. This perspective focuses upon the constitutive processes that produce meaning in praxis. We distinguish between three forms of symbolic produc tion of meaning: divination, divinatory prophetism, an discourse of authority.

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19

Omenyo, Cephas N. "Man of God Prophesy Unto Me: The Prophetic Phenomenon in African Christianity." Studies in World Christianity 17, no. 1 (April 2011): 30–49. http://dx.doi.org/10.3366/swc.2011.0004.

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One of the features of African primal religions that has stood the test of time is the practice of seeking the cause of evil occurrences, power to deal with it or to avert any future reoccurrence and the search for one's destiny through divination which has been designated ‘prophetism’ in Christianity. The African Indigenous Churches were the first to build the bridge between primal religion and African Christianity by appropriating resources from the gospel to deal with this typical African religious practice. This essay looks at the phenomenon in primal religion, African Indigenous Churches (AICs), the older or Classical Pentecostalism, and contemporary Pentecostal movements. One can establish a continuum from primal religion to the current renewal movements with regards to prophetism, due to the deep-seated quest of the phenomenon in African worldview, which indeed was predicted by Professor C. G. Baëta, Ghana's foremost distinguished scholar who studied the phenomenon more than four decades ago.

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20

Pikor, Wojciech. "A Prophet as a Witness to His Call: A Narrative Key to the Reading of Prophetic Call Narratives." Scripta Theologica 52, no. 1 (April 7, 2020): 73–95. http://dx.doi.org/10.15581/006.52.1.73-95.

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Biblical scholars tend to believe that prophets addressed the issue of their call for apologetic reasons: to justify his authority, a contested prophet mentioned his being called by God to spread God’s word. The current form and location of prophetic call narratives within prophetic books is, however, a result of the activity of the prophets’ disciples and not the prophets themselves. Hence, three different communicational situations may be distinguished in the prophetic call narratives, whose subjects are in turn the prophet, his disciples and finally the text itself. The chain of testimonies of the original event of the prophecy did not end with the writing down of the narrative but continues to exist due to the existence of new listeners (readers). The prophet’s testimony of his call does not have as its aim the defence of the prophet’s authority or the legitimization of his word. Sharing his experience of the call, the prophet introduces his listeners to direct contact with God’s word to enable them to make a decision whether or not to listen to the word. As a result, the event founding the prophecy is performed and updated in the time and space of the new listeners of the prophetic word.

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21

Lynch, Tommy. "Divining history: prophetism, messianism and the development of the spirit." Jewish Culture and History 19, no. 1 (December 8, 2017): 111–13. http://dx.doi.org/10.1080/1462169x.2017.1410301.

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22

Okeke, Okechukwu E. "Prophetism, Pentecostalism and Conflict in Ikenanzizi (1945 and 1972)1." Journal of Religion in Africa 19, no. 3 (1989): 228–43. http://dx.doi.org/10.1163/157006600x00032.

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23

Vitório, Jaldemir. "OS PROFETAS DE ISRAEL E INÁCIO DE LOYOLA - PISTAS PARA UM MODO INACIANO DE FAZER TEOLOGIA -." Perspectiva Teológica 40, no. 110 (November 3, 2014): 25. http://dx.doi.org/10.20911/21768757v40n110p25/2008.

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A espiritualidade inaciana, condensada nos Exercícios Espirituais de Santo Inácio, possibilita a produção de uma teologia profético-espiritual. O profetismo inaciano sintoniza-se com a grande tradição dos profetas bíblicos e seu modo peculiar de fazer e explicitar a experiência de Deus. A espiritualidade inaciana reflete-se na produção teológica de quem a assumiu como pauta de vida cristã. A teologia é produzida a partir do centramento em Deus, permitindo ao teólogo contemplar a realidade com o olhar de Deus. Livre diante das criaturas e atento aos anseios dos empobrecidos, o teólogo estará em condições de julgar a realidade a partir do projeto de Deus. A consciência de ser chamado para o serviço do povo leva-o a ser otimista em relação à humanidade. A teologia se faz como discernimento espiritual da história.ABSTRACT: Condensed in the Spiritual Exercices of Saint Ignatius, Ignatian spirituality fosters the production of a prophetic-spiritual theology. Ignatian prophetism gets on with the great tradition of biblical prophets and their peculiar way of having and explaining the experience of God. Ignatian spirituality is expressed on the theological production of the one who assumes it as program of Christian life. Theology is done from the perspective of Gods centrality allowing the theologian to contemplate reality with Gods eyes. Freed from creatures and paying attention to the poors needs the theologian will always be able to judge reality from Gods project. His/her conscience of being called to serve his/her people transforms the theologian into an optimistic about humanity. Theology is done as a spiritual discernment on history.

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24

Bienenstock, Myriam. "Hermann Cohen on the Concept of History: An Invention of Prophetism?" Journal of Jewish Thought and Philosophy 20, no. 1 (2012): 55–70. http://dx.doi.org/10.1163/147728512x629817.

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25

Theocharous, Myrto. "‘One Does Not Live on Bread Alone’: Theological Education as Prophetism." Transformation: An International Journal of Holistic Mission Studies 30, no. 3 (June 24, 2013): 182–89. http://dx.doi.org/10.1177/0265378813490111.

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26

Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.

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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.

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27

Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.

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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.

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28

Ghanem, Ibtissem. "نماذج من الأساليب النبوية وعلاقتها بالأساليب التدريسية المعاصرة." Imtiyaz : Jurnal Pendidikan dan Bahasa Arab 3, no. 2 (December 22, 2019): 1. http://dx.doi.org/10.29300/im.v3i2.2589.

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The current research paper aims to identify the Prophet’s Mouhamed (PBHU) characteristics and styles and its relation into contemporary teaching methods by mentioning examples from his Prophetic Tradition (Sunnah) .The study was limited to the Prophet's Mouhamed methods in the field of education as: problem solving, conceptual maps and brainstorming. One of the findings said that the Prophet Mouhamed (PBUH) drew the basic principles of contemporary teaching methods, and his Prophetic Tradition is rich with different teaching methods which consequently should be used for identifying and applying other methods in the field of education.

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29

Kliabanau, Dzmitry. "“I called out with my song, whose grandchildren you are..." Prophetism in Felix Batorin’s poetry." Świat i Słowo 35, no. 2 (November 26, 2020): 155–81. http://dx.doi.org/10.5604/01.3001.0014.5470.

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Belarusian poet Feliks Batorin is the author of many poems on philosophical and civic topics. A characteristic feature of these poems is that they draw inspiration from religious thought founded on the Judeo-Christian tradition. They contain numerous Old Testament allusions and evangelical reminiscences. Batorin’s poems are also characterized by their allegoric quality, and their parabolic, metaphorical, and creative synthesis of biblical themes and folkloristic motifs. Biblical motifs began to appear in Felix Batorin’s poetry in the 1980s, during a period of social and political transformation in Belarus. Reflecting on the reality, the poet often turns to the motif of prophetism and the figure of the prophet, which might prove conducive to trying to find answers to important questions - both universal and resulting from Belarusian historical and cultural specificity. The drama of being a prophet results from the overwhelming feeling of loneliness arising from opposing the society in order to fulfil the mission which has been entrusted to a prophet. The tragedy of the poet-prophet lies in the fact that he is aware of his weakness and helplessness in the struggle against the individual for the individual, in his attempts to reach the morose society. The destructive activities of the oppressive communist system against the culture, language and identity of Belarusians turned out to have serious consequences for the society of the post-Soviet Belarus. That is why it cannot be surprising that pessimism resounds in prophetic works of Felix Batorin. However, despite pessimism, there is still hope in his poetry – the hope to reverse the fate of the nation and homeland.

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30

Emerton, J. A., and A. S. van der Woude. "In Quest of the past. Studies on Israelite Religion, Literature and Prophetism." Vetus Testamentum 42, no. 4 (October 1992): 575. http://dx.doi.org/10.2307/1518981.

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31

Blanes, Ruy Llera. "Time for Self-Sacrifice: Temporal Narratives, Politics and Ideals in African Prophetism." Ethnos 79, no. 3 (October 10, 2013): 406–29. http://dx.doi.org/10.1080/00141844.2013.806946.

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32

Silva, Gilda, and Luiz Alexandre Solano Rossi. "Profetismo e resistência: crítica à cidade injusta a partir do olhar de um camponês (Mq 3, 9-12) | Prophetism and resistance: criticism of the unjust city from the perspective of a peasant (Mic 3, 9-12)." Caderno Teológico da PUCPR 6, no. 1 (December 15, 2021): 136–49. http://dx.doi.org/10.7213/2318-8065.06.01.p136-149.

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Este estudo aborda o profetismo bíblico em Miqueias (Mq 3,9-12). Em uma terra devastada, em que não há mais profetas, justifica-se o resgate do profetismo como missão em denunciar a injustiça e anunciar o direito, mais especificamente em relação aos vulneráveis. O objetivo deste estudo é compreender os atos proféticos de Miqueias, apropriando-se deles como chave de leitura para a atualidade, à luz da História da Salvação, conceituando-se resistência como resgate da relação humana com a terra, enquanto vínculo sagrado com a Promessa de Deus a seu Povo. Este intento será conseguido mediante revisão bibliográfica e aproximação bíblico-teológica, buscando-se a reflexão e a entrega do significado do texto conforme o contexto histórico vivido com as lideranças político-religiosas em Miqueias (Mq 3,9-12). Ao investigar a ruptura da Aliança, a perda da posse da terra e a perda do vínculo como nação em Israel, vividas pelos camponeses contemporâneos a Miqueias, procura-se delimitar a responsabilidade pela relativização do direito à terra, como aliança sagrada e consequente perda da condição de identidade como Povo de Deus. Resultados: O estudo demonstrou a função social do profeta como decodificador do momento histórico, atemporal, levado pela força da indignação, da qual procede sua resistência, não solitária, mas, solidária, amparada no sonho coletivo e comunitário, organizado e possível. Considerações Finais: A pesquisa ampliou a compreensão bíblica e teológica da necessidade do resgate da dignidade humana em periferias urbanas, construindo a cidade justa, fundada na agroecologia urbana e na bem-aventurança da simplicidade. This study speaks about the theme of biblical prophetism in Micah (Mic 3,9-12). In a devastated land, where there are no more prophets, the rescue of prophetism as a mission to denounce injustice and announce the right, more specifically in relation to the vulnerable, is justified. The objective of this study is to understand the prophetic acts of Micah, appropriating them as a key for reading today, in the light of the History of Salvation, conceptualizing resistance as a rescue of the human relationship with the earth, as a sacred connection with the Promise of God to his People. This intent will be achieved through a bibliographic review and a biblical-theological approach, seeking to reflect and rescue the meaning of the text according to the historical context experienced with the political-religious leaders in Micah (Mic 3,9-12). In investigating the rupture of the Alliance, loss of land ownership, loss of the bond as a nation in Israel, experienced by contemporary peasants to Micah, it seeks to delimit the responsibility for the relativization of the right to land as a sacred alliance, and consequent loss of the condition of identity as People of God. Results: The study seeks to demonstrate the social function of the prophet as a decoder of the historical, timeless moment, driven by the force of indignation, from which comes his resistance, not solitary, but, solidary, supported by the collective and community dream, organized and possible. Final Considerations: The research intends to base biblically and theologically the rescue of human dignity in urban peripheries, building the just city, founded on urban agroecology and the bliss of simplicity.

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Williamson, H. G. M., and A. S. van der Woude. "Prophets, Worship and Theodicy. Studies in Prophetism, Biblical Theology and Structural and Rhetorical Analysis and on the Place of Music in Worship." Vetus Testamentum 36, no. 1 (January 1986): 127. http://dx.doi.org/10.2307/1518318.

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Amalou, Thierry. "Holy War or Sedition? The Prophetism of Parisian Preachers and Catholic Militancy, 1558–1588." French Historical Studies 38, no. 4 (September 15, 2015): 611–31. http://dx.doi.org/10.1215/00161071-3113827.

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Amit, Yairah. "A Prophet Tested: Elisha, the Great Woman of Shunem, and the Story's Double Message." Biblical Interpretation 11, no. 3 (2003): 279–94. http://dx.doi.org/10.1163/156851503322566723.

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AbstractOn casual reading, the story of Elisha and the Shunammite appears to belong to the genre of prophetic legends in praise of the prophets. A closer look, however, reveals marked differences between this story and the usual laudatory tales from the lives of the prophets, and places it in quite a different category. Though Elisha performs miracles—showing that he possessed super-human powers—the story exposes his limitations and human errors. It is, therefore, not so much a laudatory story as one of development. In a development story the miracles are meant not only to impress the prophet's surroundings and the readers of the story, but also to teach the prophet a lesson and to imply to the readers that although he possesses super-human powers, the prophet is only a human being with the failings of his kind. In other words, the prophetic stories of development have a double ambivalent message, and this article attempts to answer the question; what is the purpose and the importance of this complicated message, or of this elaboration of the story.

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SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/bullbiblrese.18.1.0045.

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Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.

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Danciu, Liliana. "„La Țigănci”, nuvela-parabolă a profetismului eliadesc / "La Țigănci" – The Parable of the Eliadesc Prophetism." Swedish Journal of Romanian Studies 1, no. 1 (February 26, 2018): 69–86. http://dx.doi.org/10.35824/sjrs.v1i1.16804.

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The unprecedented experience of Gavrilescu, the main character in the La Țigănci short story, continues to arise various interpretations, proving the viability of this eliadesc writing. For some literary critics, he is the anti-hero by definition, which lives what Eliade understands by "level break", but without understanding anything of it. The ordinary man, with a banal existence, routinely in the profane becomes the Chosen One uselessly claimed by sacred, for ignorance prevents him from seeing beyond the Illusion. In the hut of the gypsies, he crosses a rite of passage, from life to death, proof being the shrouded curtain that will wrap his naked body, the terrible thirst for unpopularity, and the surprising encounter with the always young Hildegard, the beloved of his youth.In this article, I try to reveal another dimension of this eliadesc short story, linked to the name of the main character, which, in my opinion, refers to the name of the archangel Gabriel, the "pair" of the other, Michael. As it is known, the name of the archangel Michael is directly related to the Romanian legionary movement in the inter-warperiod, a nationalistic, violent and criminal political-ideological movement that has successfully manipulated local religious and cultural elements to gain followers and become strong. Up to a point, the Romanian legionary movement stood under the sign of both archangels, synthesizing both the intellectual and the political dimensions.In time, the two directions have broken apart, and the legion has remained exclusively under the warlike sign of the warrior archangel. The Romanian intellectuals, who originally sympathized with the nationalist ideals of the legionary movement, distanced themselves from it and remained under the soteriological mark of Archangel Gabriel. This is, in my opinion, the message hidden by Eliade in this unusual short story. Also, using allegory and symbol, the Romanian author turns out to be a man of vision and prophesies the future of Romania, which has been culturally and historically marked, in time, by Germany. The present does not contradict Eliade, because Germany is the engine of the European Union, of which Romania wants to be part.

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Déléage, Pierre. "Toward an Epidemiology of Ritual Chants." Social Analysis 64, no. 3 (September 1, 2020): 113–44. http://dx.doi.org/10.3167/sa.2020.640307.

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This article develops an epidemiological approach to the analysis of ritual discourse, comparing three distinct genres of Amazonian ritual chants: Wayana, Sharanahua, and Ingarikó. The aim is not to identify the inherent properties of chants, nor to establish ideal types of ritual context (initiation, shamanism, prophetism), but to analyze the different factors affecting the stabilization of the heterogeneous elements of ritual traditions. First, I identify the different procedures (order transfer, parallelism, intersemioticity, and inscription) that stabilize content. Then, assuming that the spread of ritual chants depends on an institutional apparatus, I explore the chants’ rules of distribution and the types of legitimizing authority involved. Finally, I show how the combined analysis of these different factors offers us a new way of understanding ritual innovation.

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Tantlevskij, Igor R., and Roman V. Svetlov. "The Phenomenon of Israeli-Judah Prophecy and Elements of Ancient “Philosophical Prophetism” in the “Axial Epoch”." Voprosy Filosofii, no. 5 (2020): 160–75. http://dx.doi.org/10.21146/0042-8744-2020-5-160-175.

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Duniya, Reuben E., and Joel Kambai Duwai. "Charismatic Catholicism, Pentecostal Prophetism and the Question of Influence in Nigeria: Ejike Mbaka as Case Study." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 19, no. 2 (September 9, 2020): 191–215. http://dx.doi.org/10.1558/pent.41398.

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Lindsey, William D. "Telling it Slant: American Catholic Public Theology and Prophetic Discourse." Horizons 22, no. 1 (1995): 88–103. http://dx.doi.org/10.1017/s0360966900028954.

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AbstractCertain proposals to construe American Catholic public theology as civil discourse assume that public theological discussion needs to be disciplined to prevent “interest groups” from imposing their agendas on all participants. These proposals urge that all parties be required to employ the language of natural law, which is to be taught to all by theological experts.Though American Catholic public theology traditionally seeks to avoid sectarianism by employing the philosophical language of natural law, and though civil discourse would presumably reinforce this anti-sectarian tendency, it has a significant shortcoming. Requiring public religious discourse to prescind from all specific interests would rule out prophetic contributions to public theology. Prophets always speak perspectivally and reflect the interests of their historical situations. The interests of religious speakers need scrutiny, but this scrutiny should not exclude from hand prophetic discourse arising out of experiences of oppression.The essay provides a foundation for this thesis by examining what is at work in prophetic speech. It locates prophetic discourse at the intersection of the prophet's need to proclaim and the community's need to control. The argument of the essay moves to the conclusion that American Catholic theologians need to give more attention than previously to the rhetorical dimensions of public theological discourse.

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Oriola, Temitope B., and W. Andy Knight. "The African Peace and Security Architecture, Non-science of Electoral Prophetism, Farmer-herder Conflicts, and Ungoverned Spaces." African Security 13, no. 1 (January 2, 2020): 1–2. http://dx.doi.org/10.1080/19392206.2020.1745373.

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Donkor, Lord Elorm. "Biblical, Traditional, and Theological Framework for Understanding Christian Prophetism in Ghana Today, by Daniel Nii Aboagye Aryeh." Pneuma 42, no. 2 (August 24, 2020): 274–76. http://dx.doi.org/10.1163/15700747-04202007.

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Fosu-Ankrah, Joseph Fiifi, and Akwasi Kwarteng Amoako-Gyampah. "Prophetism in the wake of a pandemic: Charismatic Christianity, conspiracy theories, and the Coronavirus outbreak in Africa." Research in Globalization 3 (December 2021): 100068. http://dx.doi.org/10.1016/j.resglo.2021.100068.

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Grey, Jacqueline. "Female Prophetic Traditions in the Old Testament." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 70–82. http://dx.doi.org/10.1163/17455251-bja10013.

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Abstract This article explores the tradition of female prophets in the Old Testament utilizing Isaiah’s woman (Isa. 8.1-4) as a case study. First, it discusses the general evidence for a female prophetic tradition in the Old Testament, locating it in the broader ancient Near East context. It then focuses on examples of women prophets within the Old Testament to demonstrate the role of female prophets in shaping national life and politics despite the gender limitations of women in ancient Israelite society. Following this broader discussion, a case study of Isaiah’s wife is presented to explore her function and role as a prophet. In particular, the role of hannevi’ah as a possible mother within the prophetic guild is examined. Finally, the implications for the Pentecostal community are considered, focusing on retrieving the role of prophetic mothers to function alongside prophetic fathers.

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de Coninck, Frédéric. "L’exil, une reinterpretation de la reforme radicale au XXe siecle." Moreana 44 (Number 171-, no. 3-4 (September 2007): 72–86. http://dx.doi.org/10.3366/more.2007.44.3-4.8.

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The social configuration of exile means the minority presence of a social group that builds a different lifestyle and different beliefs from the majority while coexisting with that majority in the same place. This configuration, valued in a surprising way, in the Jewish prophetism of the exile period, has long faced strong oppositions. The Christendom society wanted, from this point of view, a homogeneous society. The Reformation has produced divisions, but has not destroyed, as a first step, the local uniformity of convictions and life choices. The radical Reformation, which has valued, from 1523, individual choice against a religion imposed or controlled by the state had all the attributes needed to conceive itself as living in a position of exile. This has not been the case. The pressure for social homogeneity was too strong at the time. It was not before the twentieth century, when rereading the legacy of the radical Reformation in the context of an increasingly fragmented society, that the subject was finally raised.

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Thorsen, Jakob Egeris. "Challenged by Pluralism: Churchly Expansion into Magic and Prophetism – The new Roles of the Catholic Church in Latin America." Iberoamericana – Nordic Journal of Latin American and Caribbean Studies 42, no. 1-2 (February 1, 2013): 35. http://dx.doi.org/10.16993/ibero.33.

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Gunawan, Yehuda Indra, and Herman Pakiding. "“MOPHETH” - TINDAKAN PROFETIS MAKNA SIMBOLIS Dan Relevansinya Bagi Gereja Masa Kini." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 16–25. http://dx.doi.org/10.37465/shiftkey.v10i1.71.

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Symbolic prophetic action is one method of delivering God's message to His people by means of the prophet. It can be used as a social and theological criticism, which brings a good change in Israelites’ life. Hoped that this research can answer the question which is relevant to the symbolic prophetic action carried out by the Old Testament prophets for the church today. Socio-religious questions used to describe classical to modern social theories. The "trinity of sociology" form the basis in taking action to prevent symbolic prophetic actions. The results show that some of the symbolic prophetic actions that quote the word "mopheth" are the prophets themselves who become "omens" coming to God's judgment on Israel for rebellion to visit God.

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Mejía Fernández, Ricardo. "Implicaciones biopolíticas de la Covid-19: Del pesimismo a la parresia." Revista Portuguesa de Filosofia 77, no. 2-3 (September 23, 2021): 597–616. http://dx.doi.org/10.17990/rpf/2021_77_2_0597.

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Covid-19 is, above all, a problem concerning public health and healthcare professionals. This seems totally obvious but not for everybody. However, just beginning the outbreak of the pandemic, in the midst of its deadliest first wave, some renowned intellectuals, such as Slavoj Žižek, speculated in highly idealized and utopian terms about the positive effects that would be unleashed for philosophical and political thought. In this article we try to think the biopolitical implications of this pandemic, especially through a critical pessimism that faces the immanentist prophetism, which is typical of intramundane futurist projects that we read today in political publications. To fulfill our goals, we fully enter into the debate on the pandemic through contemporary authors such as Foucault, Agamben, Fukuyama, Han, and other relevant thinkers. After the hybris of the pandemic, we propose an ethics of caring for oneself and others in a parrhesia where, what is hidden and biopolitically manipulated, comes to light as a support for the different democratic systems, where Covid-19 must be fought.

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GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.

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The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.

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