Log in

Relevant bibliographies by topics / Prophets

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers
Reports

Academic literature on the topic 'Prophets'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Prophets.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Prophets"

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.

Full text

Abstract:

The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

APA, Harvard, Vancouver, ISO, and other styles

3

Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.

Full text

Abstract:

The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthropological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.

APA, Harvard, Vancouver, ISO, and other styles

4

Hasyim, Muh Fathoni. "Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran." MUTAWATIR 9, no. 2 (September 4, 2019): 256–77. http://dx.doi.org/10.15642/mutawatir.2019.9.2.256-277.

Full text

Abstract:

One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

Atrak, Hossein. "The Drawbacks of Prophecy in Guiding Mankind, A Critique of Islamic Doctrine of Prophethood." Jurnal Theologia 33, no. 1 (June 16, 2022): 101–20. http://dx.doi.org/10.21580/teo.2022.33.1.11735.

Full text

Abstract:

The belief in the prophethood and sending prophets by God to guide mankind is one of the common beliefs of divine religions. According to Islamic theologians, divine knowledge and wisdom necessitate the sending of prophets to guide mankind. This study aims to determine the logical challenges associated with this idea, and whether such a thing is expected from God taking into account His attributes. The drawbacks and challenges of prophecy in the guidance of mankind include the logical problem of miracles' indication of prophecy, the inconsistency of miracles with the claims of prophecy, the temporal and linguistic mismatch between prophets and humans, human fallibility, the prophet's interregnum in the world, the problem of exegesis of the scriptures, and the problem of multiplicity of religions and sects. On the contrary, it appears that All-wise God could have used better, simpler, and more effective ways to guide mankind, such as spiritual and instinctive guidance, direct guidance, the sending of a single eternal prophet, and angelic guidance. As a result of the numerous logical and practical flaws in the use of prophecy to guide mankind, the author believes that it seems unlikely and unacceptable that All-wise and All-knowing God has sent prophets for human guidance, and that another justification must be sought for prophecy.

APA, Harvard, Vancouver, ISO, and other styles

8

SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/26423728.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

Demichelis, Marco. "The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue." Religions 12, no. 1 (December 23, 2020): 4. http://dx.doi.org/10.3390/rel12010004.

Full text

Abstract:

“Muhammad is not the father of any one of your men; he is God’s messenger and the Seal of the Prophets: God knows everything.” (33:40). The deconstruction of the concept of “the Seal of the Prophets” through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense “the Seal of the Prophets”, the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that “the Seal of the Prophets” assumed in the Qur’anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic–Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Prophets"

1

Kell, J. Garrett. "Prophets on trial judging 'words from God' today with the model found in 1 Corinthians 14:29-33 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1108.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Cornell, Caitlin Marie. "To err in the eyes of the authorities : Lady Eleanor Davies and the reclamation of prophetic speech." Online access for everyone, 2007. http://www.dissertations.wsu.edu/Thesis/Spring2007/c_cornell_042407.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Brown, Diane M. "The New Testament prophet a charismatic and social voice /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0349.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Ingalls, Alan Dean. "Jeremiah's condemnation of false prophets and the tests of a prophet Deuteronomy (Jer. 23:9-40; Deut. 13:1-5; 18:9-22) /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Muldoon, Catherine Lane. "'îr hayyônâ: Jonah, Nineveh, and the Problem of Divine Justice." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3406.

Full text

Abstract:

Thesis advisor: David S. Vanderhooft
Conventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

APA, Harvard, Vancouver, ISO, and other styles

7

Hill, Bradley N. "Kings and prophets sermons from Africa /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Full text

Abstract:

Thesis (D. Min.)--Western Conservative Baptist Seminary, 1987.
Typescript. Part II, The product, has text of sermons in Lingale and English on facing pages. Includes bibliographical references (leaves 115-117).

APA, Harvard, Vancouver, ISO, and other styles

8

Beyer, Jürgen. "Lutheran lay prophets (c.1550-1700)." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/275248.

Full text

Abstract:

During the sixteenth and seventeenth centuries some 300 Lutheran lay people claimed to have met angels who admonished them to act as preachers of repentance. Such prophets can be found in all occupations, in all age groups, in all types of settlements and among both sexes from the entire Lutheran area (Scandinavia, parts of Germany and parts of the Baltic states). The main medieval antecedent to the Lutheran prophets was the apparition of saints in conjunction with the establishment of pilgrimage sites. Prospective prophets could get to know about other prophets through various channels: cheap print, sermons and oral communication about current events. Prophets copied many traits of their performances from the way pastors delivered their sermons. The main difference was the way in which prophets used their body (e.g. fasting or ecstasy) to authenticate their calling. The established pattern of lay prophets allowed ordinary people to speak out, claiming that their message had come from God's angel. Their utterances allow modern scholars to look into lay people's beliefs, practices and concerns as well as their perceptions of local politics. Many Lutheran lay prophets can be seen as living saints, i. e. extraordinarily gifted religious specialists. The prophets also testify to the importance of saintly living to lay people. Students of Lutheranism generally associate godliness with the pietism of the late seventeenth century and some of its precursors, but the large number of prophets rather suggests that calls for reform already started in the sixteenth century and had a much wider appeal to lay people than hitherto assumed.

APA, Harvard, Vancouver, ISO, and other styles

9

Klaus, Nathan. "Pivot patterns in the former Prophets /." Sheffield (GB) : Sheffield academic press, 1999. http://catalogue.bnf.fr/ark:/12148/cb37102682t.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Sabanal, Annelle G. "The motif of 'shepherd' and politics in the Hebrew prophets." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22960.

Full text

Abstract:

The shepherd metaphor is used in the Hebrew Bible to refer to kings or leaders of the Israelite community. It belongs to the larger group of pastoral metaphors which are used to convey ideas about governance and politics. This is especially apparent in how the Hebrew prophets have utilized pastoral imagery in their rhetoric about politics. Specifically, the imagery occurs in Micah 2:12-13; 5:1- 5; 7:14-20; Isaiah 40:9-11; 44:24-45:7; 56:9-12; 63:7-14; Jeremiah 3:15-20; 10:19- 21; 22:18-23; 23:1-8; 25:30-38; 31:10-14; Ezekiel 34 and Zechariah chs. 10, 11, 13. This study is an analysis of these passages. It investigates the political processes depicted in the text and describes the political ideas that they express. In order to show that pastoral metaphors are powerful rhetorical devices for revealing political ideas, Chapter 1 provides a survey of metaphorical theories that are relevant to the exegesis of the shepherd texts. Particularly useful is Janet Soskice’ notion of ‘metaphorical modeling’ which leads to the overarching metaphorical assumption in the use of pastoral metaphors, that ‘Political governance is shepherding.’ New meanings are created by mapping out the structures of shepherding onto the domain of governance. Secondly, the chapter also examines the sociological background of pastoral metaphors in their wider Mesopotamian context to show that the shepherd metaphor is a political metaphor. Lastly, it explores ideas in political theology that might enhance the exegesis of the text from the perspective of politics. Particularly, the study draws upon the conceptions in political theology proposed by Oliver O’Donovan, Walter Brueggeman and Dale Launderville, who all base their theories on the notion of the ‘authority’ of God. O’Donovan suggests four organizing concepts for doing political theology, namely, salvation, judgment, possession, and praise. On the other hand, Brueggeman intimates a reading that uses the ‘politics of Yahweh vs. politics of Pharaoh’ as a paradigm. As for Launderville, he explores the idea of authority through the notion of legitimation by the gods and by the people. Each of the subsequent chapters (2-6) will offer a detailed exegetical analysis of the prophetic books containing shepherd texts. These close readings result in variety of political implications based on the interactions of three main players, Yahweh who is the owner of the flock and sometimes also portrayed as the Great Shepherd, the human shepherd, and the flock. The web of relationship and interaction of these three players affirms the centrality of the ‘authority of God’ in the politics of the shepherd texts. Moreover, five aspects of politics arise and consistently thread their way across the five chapters. Primary among these is [1] the different manifestations of the dynamics of relations of power between different entities such as: Yahweh, the Great Shepherd and the supreme king of the flock, the human shepherd-rulers who are considered as vicegerents and are under the jurisdiction of the Great Shepherd, and the flock who are subordinate to both the Great Shepherd and the human shepherd-rulers. Consequent to this notion are the following ideas: [2] the need for the human-shepherd to be attentive to divine sanction; [3] the human-shepherd as the chief redistributor of material and symbolic goods in the community; [4] the shepherd-leader, whether referring to Yahweh or to the human shepherds, as the centralizing symbol in the community; and [5] justice as a central aspect of governance within the shepherding-governance framework.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "Prophets"

1

Stefoff, Rebecca. Prophets and prophecy. New York: Marshall Cavendish Benchmark, 2008.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Stefoff, Rebecca. Prophets and Prophecy. New York: Marshall Cavendish/Benchmark, 2008.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

H, Floyd Michael, Haak Robert D. 1949-, Society of Biblical Literature. Prophetic Texts and their Ancient Contexts Group., and Society of Biblical Literature. Meeting, eds. Prophets, prophecy, and prophetic texts in Second Temple Judaism. New York: T&T Clark, 2006.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

A, Sawyer John F., ed. Prophecy and the biblical prophets. Oxford [England]: Oxford University Press, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

1954-, Thigpen Thomas Paul, ed. Prophets and the prophetic movement. Point Washington, FL: Christian International, 1990.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Sawyer, John F. A. Prophecy and the biblical prophets. Oxford [England]: Oxford University Press, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Carolyn, Murphy, ed. Prophets and prophecy in today's church. San Diego, CA: Hundredfold Press, 1999.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Matthias, Riedl, and Schabert Tilo, eds. Propheten und Prophezeiungen =: Prophets and prophecies. Würzburg: Königshausen & Neumann, 2005.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

Swann, S. Andrew. Prophets. New York: DAW Books, 2009.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

Bryan, Timothy. Prophets. Nashville: Abingdon, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Prophets"

1

Dean-Otting, Miriam. "Prophets." In Encyclopedia of Psychology and Religion, 1838–40. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_529.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Dean-Otting, Miriam. "Prophets." In Encyclopedia of Psychology and Religion, 1388–91. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_529.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Waldron, David, Sukey Fontelieu, David Berman, Paul Larson, Paul Larson, Nicholas Grant Boeving, John Ryan Haule, et al. "Prophets." In Encyclopedia of Psychology and Religion, 709–11. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_529.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Kgatle, Mookgo Solomon. "Prophets in New Prophetic Churches." In Christianity and Renewal - Interdisciplinary Studies, 19–42. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69724-2_2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Koch, Klaus. "Latter Prophets: The Major Prophets." In The Blackwell Companion to the Hebrew Bible, 353–68. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch21.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Crenshaw, James L. "Latter Prophets: The Minor Prophets." In The Blackwell Companion to the Hebrew Bible, 369–81. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch22.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Stehr, Nico, and Hans von Storch. "Weather Prophets." In Eduard Brückner — The Sources and Consequences of Climate Change and Climate Variability in Historical Times, 243–53. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-015-9612-1_8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Garry, Patrick M. "False Prophets." In A Nation of Adversaries, 171–87. Boston, MA: Springer US, 1997. http://dx.doi.org/10.1007/978-1-4899-6604-9_11.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Merle, Marcel. "Disarmed Prophets." In Individualism and World Politics, 128–44. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-27032-3_6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Joustra, Robert. "Postsecular prophets." In The Routledge Handbook of Postsecularity, 190–200. 1 [edition]. | New York: Routledge, 2018. |: Routledge, 2018. http://dx.doi.org/10.4324/9781315307831-15.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Prophets"

1

sitorus, Herowati, Rogate Artaida Tiarasi Gultom, Megawati Manullang, Manusiar Hernawati Sitorus, and Roy Charly Sipahutar. "University Student's Perception of Jeremiah in New Normal Era: The controversy of Jeremiah's Calling as A Prophet." In International Conference of Education in the New Normal Era. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/iceiakn.v1i1.242.

Full text

Abstract:

This article describes how a great prophet, Jeremiah, who was chosen by God, worked among the Israelites who were living in exile. During his ministry, he received a lot of criticism from other prophets; there was a conflict in the news. In writing this article, a constructive theological approach was carried out for students in understanding the differences in the teachings conveyed by Jeremiah and the other prophets. This approach will explain how the content of Jeremiah's teaching is a message of peace that can be received by the Israelites as immigrants in a foreign land. How do students, as newcomers to a new place, adapt to the new context and lifestyle to feel peace?

APA, Harvard, Vancouver, ISO, and other styles

2

Barnes, Germane. "False Prophets." In 2019 ACSA Fall Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.fall.19.5.

Full text

Abstract:

Architecture education routinely manifests deity-like figures. They are placed on pedestals and their work, whether theoretical or actualized, acquires a holistic reverence. Rem Koolhaas, Jane Jacobs, etc. are architectural prophets that influence history, theory and practice. Explicitly or implicitly, their texts show clear bigotry and privilege. Jacobs states, “In some city areas-older public housing projects and streets with very high population turnover are often conspicuous examples—the keeping of public sidewalk law and order is left almost entirely to the police and special guards. Such places are jungles”.

APA, Harvard, Vancouver, ISO, and other styles

3

Mandryk, Regan L., and Diego S. Maranan. "False prophets." In CHI '02 extended abstracts. New York, New York, USA: ACM Press, 2002. http://dx.doi.org/10.1145/506443.506523.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Correa, Jose, Andrés Cristi, Paul Duetting, MohammadTaghi Hajiaghayi, Jan Olkowski, and Kevin Schewior. "Trading Prophets." In EC '23: 24th ACM Conference on Economics and Computation. New York, NY, USA: ACM, 2023. http://dx.doi.org/10.1145/3580507.3597813.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Zhang, Jianwei, Seiya Tomonaga, Shinsuke Nakajima, Yoichi Inagaki, and Reyn Nakamoto. "Finding prophets in the blogosphere." In iiWAS '15: The 17th International Conference on Information Integration and Web-based Application & Services. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2837185.2837188.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Ezra, Tomer, Michal Feldman, and Ilan Nehama. "Prophets and Secretaries with Overbooking." In EC '18: ACM Conference on Economics and Computation. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3219166.3219211.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Abolhassani, Melika, Soheil Ehsani, Hossein Esfandiari, MohammadTaghi HajiAghayi, Robert Kleinberg, and Brendan Lucier. "Beating 1-1/e for ordered prophets." In STOC '17: Symposium on Theory of Computing. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3055399.3055479.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

"Prophets of Peace: A Comparative Study of Abrahamic Religions." In Nov. 29-30, 2016 London (UK). ICEHM, 2016. http://dx.doi.org/10.15242/icehm.ed1116006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Muhammad Ali Al-Otaibi,, Atallah. "The main idea of the research is to highlight an aspect of the Prophetic." In VIII. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress8-13.

Full text

Abstract:

The main idea of the research is to highlight an aspect of the Prophetic Sunnah and the breadth of its vision through understanding and knowing the aspects of psychological care for people with special needs and being inspired by that through applications of the Prophet’s Sunnah. The importance of the research becomes clear through the link between the Prophetic Sunnah and contemporary problems, including the problem of the psychological aspect of people with special needs. And solve the problems of this aspect by benefiting from previous experiences and applications. The problem of the research is to know the meaning of psychological care, as well as special needs, and its types, and how did the Sunnah of the Prophet pay attention to this aspect? By presenting and analyzing applications in the Sunnah of the Prophet. The research aims to find solutions to the problem of research. And benefiting from the Prophetic Sunnah as a reference, and learning about the foundations of attention and care for the psychological aspect. The research method is the applied inductive and analytical method. One of the most prominent results that the researcher reached is that Islamic law in general and the Prophetic Sunnah in particular have given full attention and care to people with special needs. It also Many organizations have previously stated the rights of this group and the way they are treated, so that people with special needs can join society and benefit from them. The researcher also recommends conducting studies that highlight aspects of the Sunnah in psychological care for groups in society, and benefiting from this source

APA, Harvard, Vancouver, ISO, and other styles

10

Alkhlavova, Inna. "Interpretation Of Quranic Traditions About Prophets In Kumyk Spiritual Literature." In International Scientific Conference «Social and Cultural Transformations in the Context of Modern Globalism» dedicated to the 80th anniversary of Turkayev Hassan Vakhitovich. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.10.05.174.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Prophets"

1

von Speyr, Adrienne. Mary and the Prophets. Saint John Publications, 2022. http://dx.doi.org/10.56154/tc.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Barco, Charles T. Valuing Leadership in an Era of Prophets, Politicians, and Pugilists. Fort Belvoir, VA: Defense Technical Information Center, August 1997. http://dx.doi.org/10.21236/ada329053.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Tucker, Craig A. False Prophets: The Myth of Maneuver Warfare and the Inadequacies of FMFM-1 Warfighting. Fort Belvoir, VA: Defense Technical Information Center, May 1995. http://dx.doi.org/10.21236/ada301034.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

von Speyr, Adrienne. Maria und die Propheten. Saint John Publications, 2023. http://dx.doi.org/10.56154/qj.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

von Speyr, Adrienne. Marie et les prophètes. Saint John Publications, 2022. http://dx.doi.org/10.56154/qk.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.

Full text

Abstract:

The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.

APA, Harvard, Vancouver, ISO, and other styles

7

Brinkman, David A., Kenneth H. Stavenjord, Peter C. Johnson, Anh H. Tran, and Cindy L. Gladden. Information Technology: Development Testing of Prophet Mission-Critical Software. Fort Belvoir, VA: Defense Technical Information Center, January 2003. http://dx.doi.org/10.21236/ada409379.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Barclay, Richard, Robert Craig, and William Hugo. Development and Use of PROPHET Life Cycle Cost Model. Fort Belvoir, VA: Defense Technical Information Center, September 1993. http://dx.doi.org/10.21236/ada275998.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Forgues-Puccio, Gonzalo. Can a Man be a Prophet in Another Land? Bristol, UK: The Economics Network, August 2009. http://dx.doi.org/10.53593/n680a.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

Full text

Abstract:

Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!