Relevant bibliographies by topics / Redemptive-movement

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Academic literature on the topic 'Redemptive-movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Redemptive-movement"

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Webb, William J. "The Limits of a Redemptive-Movement Hermeneutic: A Focused Response to T. R. Schreiner." Evangelical Quarterly 75, no. 4 (April 16, 2003): 327–42. http://dx.doi.org/10.1163/27725472-07504003.

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Should one take the redemptive spirit within the slavery texts and the women texts beyond certain time-locked components of the NT? Does the redemptive movement, begun in the OT and extended in the NT, need to be extended even further beyond the NT? Or, should we expect the NT to express a totally realized ethic or a completely finalized expression of redemptive-movement meaning in all of its concrete particulars? Thomas R. Schreiner’s critique of the book, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis levels a central criticism against a redemptive-movement hermeneutic (RM hermeneutic), namely, that it fails to rightly appreciate the NT as God’s final and definitive revelation. Schreiner’s central criticism expresses his conviction about limiting the Christian use of a RM hermeneutic to the OT only; a RM hermeneutic ought not to be applied to the NT. In reply to Schreiner, this article attempts to correct a fundamental misunderstanding in the debate as well as to argue the alternative thesis that indeed a RM hermeneutic ought to be applied to the NT.
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Colebrook, Claire. "Modernism without Women: The Refusal of Becoming-Woman (and Post-Feminism)." Deleuze Studies 7, no. 4 (November 2013): 427–55. http://dx.doi.org/10.3366/dls.2013.0123.

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Just as becoming-woman is a divided concept, looking back to a seemingly redemptive figure of the feminine beyond rigid being, but also forward to a positive annihilation of fixed genders, so modernism was also a doubled movement. But modernism was a pulverisation of ‘the’ subject for the sake of a plural and multiplying point of view, and like ‘becoming-woman’, should be read as a defiant and affirmative refusal.
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Shin, Sung Wooki. "Limitations and Alternatives of The Redemptive-historical Sermon Focused on ACTS Theology-Faith Movement." ACTS Theological Journal 38 (December 30, 2018): 247–93. http://dx.doi.org/10.19114/atj.38.8.

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Feltran, Gabriel. "Centripetal force: a totalitarian movement in contemporary Brazil." Soundings 75, no. 75 (September 1, 2020): 95–110. http://dx.doi.org/10.3898/soun.75.06.2020.

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The mass movement that made Bolsonaro is driven by the redemptive promise of resolving Brazil's social conflicts and ending its social differences: Bolsonarismo will create a community of equals in a Christian fatherland. It is a political phenomenon that seeks a major shift away from modern politics: instead of party mediation, a mass movement; instead of the law, male honour; instead of representation, identity; instead of pluralism, the brotherhood; instead of the Constitution, the Gospel; and, finally, in the place of communicative reason, raw violence. Its defining characteristic is aversion to difference. The article describes and analyses the contours of the movement, as well as the shock its success has produced among the elites and intelligentsia. It draws from ethnographical research in Brazil's urban peripheries to identify the forces that have driven Bolsonaro forward. And it highlights the central elements of the cyclical crisis that Brazil is experiencing in 2020, and its possible consequences.
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Tewkesbury, Paul. "Keeping the Dream Alive: Meridian as Alice Walker’s Homage to Martin Luther King and the Beloved Community." Religion and the Arts 15, no. 5 (2011): 603–27. http://dx.doi.org/10.1163/156852911x596255.

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Abstract This essay examines the ways in which Alice Walker’s 1976 novel Meridian is shaped by Martin Luther King Jr.’s notion of the Beloved Community, a religious and social ideal that epitomized the goals of the 1960s civil rights movement. Previous studies of Meridian focus on connections between the novel and the movement, but they do not explore the connections between the novel’s spiritual dimensions and King’s religious philosophy. As Walker pays tribute to King and his religious philosophy throughout Meridian, she also fleshes out her own womanist philosophy. Indeed, Walker’s womanist philosophy as revealed in Meridian is more congruent with King’s Christian theology than one might expect, for the values of redemptive suffering, nonviolence, love, and community are as central to the novel as they are to King’s thought.
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Grecca, Gabriela Bruschini, and Marisa Corrêa Silva. "Uma releitura de "The Waste Land" sob o viés do Materialismo Lacaniano." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 53–70. http://dx.doi.org/10.5007/2175-8026.2019v72n1p53.

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This article aims to reflect on some aspects of the poem The Waste Land (1922), by T.S. Eliot, rethinking the poem's movement of equating modernity with a phantasmagoric and unreal dimension, from which it would be possible to escape by reaching an incorruptible sphere of being. However, it is necessary to inquire which tensions are present in the imaginary representations of the poem that conflict with the latent desire of transcendence, making this desire, in the course of the poem, lead, in the words of Slavoj Žižek (2013, p.26), to a sensation of “metaphysical malaise”, and not to a redemptive perspective. Thus, the Lacanian Materialism via Žižek, a Slovenian philosopher who writes in the scope of Political Theory, Film Criticism, Psychoanalysis and Cultural Studies, becomes essential for the possibility of detecting a deeper movement in the dynamics of the poem.
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Zagor, Matthew. "Martyrdom, Antinomianism, and the Prioritising of Christians – Towards a Political Theology of Refugee Resettlement." Refugee Survey Quarterly 38, no. 4 (November 25, 2019): 387–424. http://dx.doi.org/10.1093/rsq/hdz011.

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Abstract This article considers the approaches taken in the United States (US) and Australia to prioritising the resettlement of Christians from Syria and Iraq. Focusing first upon respective models and the immediate political factors that lead to their adoption, it analyses in depth the specific role played by the evangelical constituency in the US, and their theologically-infused concern for the “persecuted church” in “enslaved” lands. Recognising this movement enjoys less influence in Australia, the article considers the ways in which Australia’s resettlement policies and political narratives have nonetheless increasingly participated in tropes familiar to classical antinomian political theology, not least that resettlement is tied to a redemptive generosity of the State that works to denigrate and undermine the legal obligations demanded by those who arrive irregularly by boat. The article also critiques the use of “vulnerability” as a touchstone principle for the fair allocation of scarce resettlement places, and its propensity to be used for cherry-picking purposes. Finally, as part of the argument that resettlement is susceptible to being used as a vehicle for those motivated by more explicit theological concerns, the article explores the leveraging for political, redemptive, and eschatological purposes of images and narratives of the “martyred” middle-eastern Christian.
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Chu, Zane E. "The Law of Embrace: Satisfaction, Forgiveness, and the Cross in Aquinas, Lonergan, and Volf." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (April 4, 2021): 216–43. http://dx.doi.org/10.1177/1063851220973334.

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A dialogue between Aquinas and Volf mediated by Lonergan illuminates the practical significance of Christ’s redemptive work. Aquinas contemplates the mystery of Christ’s passion as an act of satisfaction proceeding from charity that makes amends for wrongdoing. Lonergan specifies this satisfaction as a fitting expression of sorrow for the granting of forgiveness. He further identifies the essential meaning and practical significance of redemption as the transformation of evil into good, and calls it the law of the cross. Volf delineates the significance of the cross for practices of reconciliation, the movement from exclusion to embrace through repentance, forgiveness, and making space for the other. I suggest that Volf’s framework is undergirded by Lonergan’s law of the cross and assists retrieving the latent practical significance of Aquinas’ contemplation. Satisfaction for another is interpreted as forgiveness in the movement from exclusion to embrace proceeding from charity interpreted as the will to embrace.
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Leonard, Liam, and Paula Kenny. "The Restorative Justice Movement in Ireland: Building Bridges to Social Justice through Civil Society." Irish Journal of Sociology 18, no. 2 (November 2010): 38–58. http://dx.doi.org/10.7227/ijs.18.2.4.

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This article examines the emergence and influence of the restorative justice movement as a bridge between communities, civil society and the state in Ireland. It focuses on the Republic of Ireland, but also examines restorative conferencing in Northern Ireland. Separate sections reflect the emergence of a movement dedicated to the promotion of restorative justice as a vehicle for a holistic form of community-based justice in Ireland. The article covers the history, scope and philosophical-political background of the restorative justice movement, providing specific examples of the interchange between this restorative justice movement and civil society in Ireland, Northern Ireland, and the United States. The wider potential of the restorative justice movement is highlighted. This potential is demonstrated in the restorative movement's challenge to understandings of failed punitive approaches and through its socially redemptive alternative, which emphasises collective responsibility for crime amongst all of the community. The article examines the international background to restorative justice, and its theoretical understandings, with a focus on key theorists such as Strang and Braithwaite amongst others. It examines salient issues that underpin social justice and social control in Ireland, including the potential impacts of restorative justice policy and practice for the wider community and the state.
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Jamison, Wesley, James Parker, and Caspar Wenk. "Every Sparrow That Falls: Understanding Animal Rights Activism as Functional Religion." Society & Animals 8, no. 3 (2000): 305–30. http://dx.doi.org/10.1163/156853000511140.

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AbstractThis article reports original research conducted among animal rights activists and elites in Switzerland and the United States, and the finding that activism functioned in activists' and elites' lives like religious belief. The study used reference sampling to select Swiss and American informants. Various articles and activists have identified both latent and manifest quasi-religious components in the contemporary movement. Hence, the research followed upon these data and anecdotes and tested the role of activism in adherents' lives. Using extensive interviews, the research discovered that activists and elites conform to the five necessary components of Yinger's definition of functional religion: intense and memorable conversion experiences, newfound communities of meaning, normative creeds, elaborate and well-defined codes of behavior, and cult formation. The article elaborates on that schema in the context of animal rights belief, elucidates the deeply meaningful role of activism within a filigree of meaning, and concludes that the movement is facing schismatic forces not dissimilar to redemptive and religious movements
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Dissertations / Theses on the topic "Redemptive-movement"

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McCartney, Claude Daniel. "Normative aspects of Paul's instruction invalidate the redemptive movement of Webb." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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McCartney, Claude D. "Normative aspectives of Paul's instruction invalidate the redemptive movement of Webb." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Rohrer, Robert F. "An introduction to the redemptive-movement hermeneutic from the perspective on William J. Webb nd [sic] Wayne Grudem." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p074-0078.

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Eliastam, John Leslie Benjamin. "Inaugurated eschatology and gender : redefining the trajectory of William J. Webb's redemptive movement hermeneutic." Diss., 2010. http://hdl.handle.net/2263/27553.

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Approaches to meaning and the way that texts are read have changed dramatically over the past century. This is particularly true where interpretations of texts have been given an authoritative status, and used to perpetuate power imbalances and discrimination. The exposure of the way that texts are used in this way, particularly by feminist thinkers, has put pressure on traditional Christian understandings of gender and the role of women in the Christian faith community. There is currently a debate within Evangelical Christianity over whether women are equal to men in status, and whether they can function in certain leadership roles. William Webb proposes a redemptive-movement hermeneutic that he uses to identify cultural components within Scripture that may have been progressive in terms of their own culture, but are regressive relative to ours. Webb proposes eighteen criteria that enable the interpreter to discover the redemptive movement of these texts relative to their own culture, and then makes application to contemporary culture on the basis of this. The main weakness of Webb’s model is that the destination of the redemptive movement he discerns in Scripture seems to be determined by what is pragmatic and even politically correct in his own western culture. This research will propose an eschatological trajectory for Webb’s redemptive movement that is based an understanding of the kingdom of God as the rule of God, which has broken into history as an inaugurated reality in the coming of Jesus Christ. When eschatology becomes the controlling factor for Webb’s redemptive movement hermeneutic, an understanding of gender emerges from the Bible that is completely egalitarian. This is confirmed by examining a number of eschatological motifs for their significance with regard to gender. The eschatological egalitarianism proposed by this research encourages the full participation of women in all areas of life and ministry in the Christian faith community. Copyright
Dissertation (MA(Theol))--University of Pretoria, 2010.
Practical Theology
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Books on the topic "Redemptive-movement"

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Women, slaves, and the gender debate: A complementarian response to the redemptive-movement hermeneutic. Phillipsburg, N.J: P&R Pub., 2012.

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Women, Slaves, and the Gender Debate: A Complementarian Response to the Redemptive-Movement Hermeneutic . P & R Publisheing, 2012.

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Rapoport-Albert, Ada. Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764807.001.0001.

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Women are conspicuously absent from the Jewish mystical tradition. The chance survival of scant evidence suggests that, at various times and places, individual Jewish women did pursue the path of mystical piety or prophetic spirituality, but it appears that they were generally censured, and efforts were made to suppress their activities. This contrasts sharply with the fully acknowledged prominence of women in the mystical traditions of both Christianity and Islam. It is against this background that the mystical messianic movement centred on the personality of Sabbatai Zevi (1626–1676) stands out as a unique and remarkable exception. Sabbatai Zevi addressed to women a highly original liberationist message, proclaiming that he had come to make them 'as happy as men' by releasing them from the pangs of childbirth and the subjugation to their husbands that were ordained for women as a consequence of the primordial sin. This redemptive vision became an integral part of Sabbatian eschatology, which the messianists believed to be unfolding and experienced in the present. Their New Law overturned the traditional halakhic norms that distinguished and regulated relations between the sexes. This book traces the diverse manifestations of this vision in every phase of Sabbatianism and its offshoots. These include the early promotion of women to centre-stage as messianic prophetesses; their independent affiliation with the movement in their own right; their initiation in the esoteric teachings of the kabbalah; and their full incorporation, on a par with men, into the ritual and devotional life of the messianic community.
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Book chapters on the topic "Redemptive-movement"

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Gottlieb, Roger S. "Redemptive Suffering and the Civil Rights Movement." In Joining Hands, 101–28. Routledge, 2019. http://dx.doi.org/10.4324/9780429499500-7.

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Polgar, Paul J. "A Movement Forgotten." In Standard-Bearers of Equality, 318–26. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469653938.003.0008.

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While they came up short in achieving equality for former slaves, the first movement abolitionist program of black uplift and its commitment to African American rights and incorporation helped nurture a generation of reformers who would continue this racially redemptive quest. If they could not vanquish white prejudice, first movement abolitionists understood that eradicating the inequities of slavery required more than ending the institution of human bondage alone. Just as importantly, completing abolition meant reconstructing the society that made slavery a viable institution in the first place; a lesson well taken in the Post-Civil War South. The most enduring legacy of America’s first abolition movement was its abiding faith that a world free from black oppression and racial inequality was possible. It was this audacity to imagine such a society that inspired not only first movement abolitionists, but likeminded exponents of black equality and racial justice that would follow in their footsteps—from immediate abolitionists in the antebellum period to Radical Republicans during Reconstruction, and beyond.
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Shelden, Ashley T. "Introduction." In Unmaking Love, 1–27. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231178228.003.0001.

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This chapter lays out the literary, theoretical, and conceptual terrain for the rest of the book in order to argue that the contemporary novel rewrites love as negative, building on the ambivalent account of love in modernism. Contemporary novelists significantly redefine love for both literary and queer theorists. The negative love of the contemporary novel is also a queered love in that it derails linear narrative movement, thwarts the creation of unities, and forestalls redemption. This argument traverses the conceptual and theoretical terrains of queer theory, psychoanalysis, and deconstruction in thinking through the non-redemptive love of the contemporary novel.
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Berger, David. "Introduction." In Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 1–3. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0001.

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This introductory chapter discusses how two propositions from which every mainstream Jew in the last millennium would have instantly recoiled have become legitimate options within Orthodox Judaism. First, a specific descendant of King David may be identified with certainty as the Messiah even though he died in an unredeemed world. Second, the messianic faith of Judaism allows for the following scenario: God will finally send the true Messiah to embark upon his redemptive mission. The true Messiah's redemptive mission, publicly proclaimed and vigorously pursued, will be interrupted by death and burial and then consummated through a Second Coming. While the vast majority of Jews instinctively recognize the alienness of these propositions, and the Rabbinical Council of America has declared that there is no place for such a doctrine in Judaism, contemporary Orthodox Jewry effectively legitimates these beliefs. A large segment of a highly significant Orthodox movement called Lubavitch, or Chabad, hasidism affirms that the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, who was laid to rest in 1994 without leaving a successor, did everything subsumed under proposition 2 and will soon return to complete the redemption in his capacity as the Messiah. This book is an account of this historic mutation of Judaism.
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Feiner, Shmuel. "Towards a Historical Definition of the Haskalah." In New Perspectives on the Haskalah, 184–220. Liverpool University Press, 2001. http://dx.doi.org/10.3828/liverpool/9781874774617.003.0012.

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This chapter studies the long historiographic tradition in search of a definition of the Haskalah. It suggests reducing the historical parameters of the Jewish Enlightenment so that it can be recognized as a trend in which modernizing intellectuals aspired to transform Jewish society. Despite the obvious diversity and dispersion of the Haskalah, and the difficulty in defining it precisely, the chapter enumerates a number of essential criteria, elaborating on the self-consciousness of the maskilim and paying special attention to their militant rhetoric and awareness of belonging to an avant-garde, redemptive, and revolutionary movement. It also sketches a portrait of the typical maskil, surveys the history of the movement and its various centres, and elucidates the dualistic nature of its ideology, explaining its links to the processes of Jewish modernization and secularization. Ultimately, the Haskalah was the intellectual option for modernization that triggered the Jewish Kulturkampf which, still alive today — especially in Israel — separates modernists and anti-modernists, Orthodox and secular Jews.
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Wall, Cheryl A. "On Women, Rights, and Writing." In On Freedom and the Will to Adorn, 176–216. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469646909.003.0007.

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This chapter charts the relationship between two prolific African American essayists, June Jordan and Alice Walker. Unlike Ellison and Baldwin, who were contemporaries but not allies, Jordan and Walker corresponded with one another, lectured together, and commented on each other’s works. It is argued that Walker and Jordan’s essays record their lifelong quest for redemptive art and politics. This project is marked by a desire for a freer, more hopeful future that comes to terms with a painful, oppressive past. As both essayists came to political consciousness during the civil rights movement, they utilized the rhetoric of rights to redefine ideas of national belonging. In doing so, they expanded the scope of the essay to includeissues of gender and sexuality. Through analyzing their essays, this chapter illustrates how Jordan and Walker in distinct, yet complementary ways, shape the art of the essay.
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Mitchell, Kaye. "Cleaving to the Scene of Shame: Stigmatised Childhoods in The End of Alice and Two Girls, Fat and Thin." In Writing Shame, 97–148. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474461849.003.0003.

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Chapter 2 discusses two contemporary American writers, A.M. Homes and Mary Gaitskill – whose literary engagements with shame, in relation to sexuality in particular, have been notably provocative and disturbing. The chapter first discusses childhood and/as the scene of shame and considers the idea of the ‘queer child’; it then analyses the unsettling, contradictory admixture of desire, disgust and shame to be found in Homes’s The End of Alice (1996) and Gaitskill’s Two Girls, Fat and Thin (1991), both of which present stories of child abuse, both of which resist any straightforwardly redemptive or consolatory conclusion. In these novels, the childhood scene of shame is something that cannot be definitively vanquished – hence the double meaning of ‘cleave’ (to cling to, to separate from) in this chapter’s title. Chapter 2 also considers the movement of shame through and beyond the texts: the self-reflexive emphasis on deviant or unreliable narration; the displacement of shame upon the reader, whose disconcerting complicity is thereby invited; and the unease evident in the novels’ reception, regarding the de-feminising implications of female authors writing about apparently ‘shameful’ topics.
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Rapoport-Albert, Ada. "The Redemptive ‘Maiden’." In Women and the Messianic Heresy of Sabbatai Zevi, 1666 - 1816, 175–236. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764807.003.0008.

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This chapter highlights the most radical expression of Jacob Frank's predilection for inverting conventional gender norms as the reversal of sexual identity in the figure of the messianic redeemer. It analyses Abraham Cardozo's tentative stipulation of a female herald of good tidings to Zion during the early stages of the Sabbatian movement. It also mentions the Noble Lady of Salonica, who maintained diplomatic relations with Jonathan Eybeschuetz and his sons even after Berukhyah's death. The chapter focuses on Sarah, Sabbatai Zevi's spouse, who believed herself to be the predestined spouse of the messiah. It explains how Sarah assimilated into her own person the mythical figure of the superior messianic bride.
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Pimblott, Kerry. "Redemptive Love, Vigilante Terror, and Rebellion." In Faith in Black Power. University Press of Kentucky, 2016. http://dx.doi.org/10.5810/kentucky/9780813168821.003.0003.

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Chapter Two chronicles the key battles in Cairo’s Civil Rights Movement with a particular focus on how activists working with the local branch of the NAACP and SNCC mobilized Black congregations behind a powerful local movement aimed at upending the edifice of Jim Crow. By adopting a religious conception of civil rights liberalism rooted in Black Christian discourses of racial reconciliation and nonviolence, local activists were able to recruit intergenerational and cross-class support. However, this religiously based alliance ultimately fractured under the weight of white resistance and the growing disillusionment of Cairo’s Black working-class youth whose frustrations culminated in the urban rebellion of 1967.
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