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Journal articles on the topic 'Religious parallels'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Bauckham, Richard. "The Rich Man and Lazarus: The Parable and the Parallels." New Testament Studies 37, no. 2 (April 1991): 225–46. http://dx.doi.org/10.1017/s0028688500015678.

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The interpretation of the parable of the rich man and Lazarus (Luke 16. 19–31) shows both how misleading extra-biblical parallels to biblical motifs can be when misused, and also how enlightening they can be when correctly used. The parable makes use of two major narrative motifs which can be paralleled in other ancient literature: (1) a reversal of fortunes experienced by a rich man and a poor man after death; (2) a dead person's return from the dead with a message for the living. Since Gressmann's monograph drew attention to one important example of (1) – the Egyptian story of Setme and Si-Osiris (together with later Jewish stories derived from it) – much discussion of the parable has been dominated by this one parallel. Both the way in which this parallel has been used in the interpretation of the parable and the restriction of interest to this one parallel have had unfortunate consequences.

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2

BROWN, DAVID. "Realism and religious experience." Religious Studies 51, no. 4 (October 10, 2014): 497–512. http://dx.doi.org/10.1017/s0034412514000389.

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AbstractIn this article three types of objection to a realist account of religious experience are explored: (1) the unusual character of its object; (2) its unusual accompanying conditions; and (3) the conflicting content. In response to (1) it is noted that despite divine freedom not all types of encounter preclude predictability, while parallels are drawn with perception of other complex objects such as persons. At the same time the whole notion of simple perceptions is challenged. In response to (2) parallels to the affective element are found not only in moral and aesthetic experience but more widely. Finally, in response to (3) apparent irreconcilable conflicts are lessened by observing how all such experiences take place within the context of traditions whose surface incompatibility does not necessarily indicate deep divisions.

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3

Lo, Jonathan. "Book Reviews: Pauline Parallels." Expository Times 122, no. 6 (February 15, 2011): 306. http://dx.doi.org/10.1177/00145246111220060714.

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4

Lieu, J. M. "Book Reviews : Rabbinic Parallels." Expository Times 99, no. 7 (October 1988): 215–16. http://dx.doi.org/10.1177/001452468809900713.

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5

Roded, Ruth. "Islamic and Jewish Religious Feminism: Similarities, Parallels and Interactions." Religion Compass 6, no. 4 (April 2012): 213–24. http://dx.doi.org/10.1111/j.1749-8171.2012.00346.x.

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6

UNWIN, NICHOLAS. "Divine Hoorays: Some Parallels between Expressivism and Religious Ethics." Philosophy and Phenomenological Research 77, no. 3 (October 23, 2008): 659–84. http://dx.doi.org/10.1111/j.1933-1592.2008.00214.x.

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7

Alster, Baruch. "Narrative Surprise in Biblical Parallels." Biblical Interpretation 14, no. 5 (2006): 456–85. http://dx.doi.org/10.1163/156851506778767957.

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AbstractSurprise is a common narrative technique, but as it is based on the implied reader's 'false impressions', it undermines the reliability of the narrator, which can be a problem in biblical literature. This article attempts to show that the use of surprise in the Bible corresponds to each story's literary and theological goals. I do this by comparing three pairs of parallel narratives: David's bringing the Ark to Jerusalem in 2 Samuel 6 and 1 Chronicles 13 and 15; Moses' sending messengers to Sihon in Deuteronomy 2 and Numbers 21; and the spies' counsel against conquering the land in Deuteronomy 1 and Numbers 13–14. The first of each pair includes a narrative surprise, while the second conveys the same information without surprise. In the first two pairs—the Ark and Sihon—I find that the use of surprise or lack of it corresponds to the literary and ideological goals of each narrative. In the third pair—the Spies—I find that the supposed surprise in Deuteronomy blatantly contradicts the main theme of the narrative. But by taking into account its Numbers counterpart, and by assuming that the reader of the former has at least partial prior knowledge of the latter (an assumption backed up by a number of previous studies), I find that there is indeed no real surprise in the narrative.

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8

Wunn, Ina. "THE EVOLUTION OF RELIGIONS." Numen 50, no. 4 (2003): 387–415. http://dx.doi.org/10.1163/156852703322446660.

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AbstractThe article contributes to a theoretical framework for a theory that describes and explains the distribution and development of the various religions from a genetical and historical point of view. While religious evolution until now has been understood as a process of progress, the theory outlined in this paper focuses on the biological Theory of Evolution in order to direct the attention to the main characteristics of natural evolutionary processes. By drawing parallels between biological and religious evolution the evolution of religions is described as the adaptive modification of religions throughout history. After discussing the question of a natural systematic unit in the world of religions, the different means of evolutionary processes are investigated. As a result, a theory is presented that understands the development of religions in a way which explains their recent phenotype as well as their modifications during history.

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9

Waite, Gary. "Religious State." Journal of Bahá’í Studies 7, no. 1 (March 1, 1995): 69–90. http://dx.doi.org/10.31581/jbs-7.1.241(1995).

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This article provides a tentative comparative study between the nature and persecution of Anabaptists in sixteenth-century Europe and the nature of opposition to the early Bábí movement in nineteenth-century Iran. In spite of the major differences in historical context, the study shows that charismatic religious reform movements even from such distinctly different historical periods and geographical regions could undergo similar developments, evoke similar responses from rulers and orthodox religious leaders, attract a devoted following willing alternately to fight to the death or suffer martyrdom, and construct an apocalyptical ideology. The article is divided into three part: First, it presents a brief overview of the nature of and opposition to the Dutch and North German Anabaptist movement of the sixteenth century. Second, it provides a similar survey for the nineteenth-century Bábís. Third, it tenders several conclusions regarding important parallels noted between these movements.

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10

Sutherland, Liam T. "Unity in Diversity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 145. http://dx.doi.org/10.18792/jbasr.v20i0.34.

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Interfaith Scotland (IFS) represents a substantial number of religious bodies in Scotland and the representation of non-Christian religious minorities is fundamental to the interfaith movement. In a country in which religious minorities make up a tiny fraction of the population, in comparison with England and other European countries, narratives of diversity have become more prominent in the public sphere. Interfaith Scotland has depended on the world religions paradigm to promote its version of religious pluralism as embodied in its structure and represented in its literature, reinforcing the equivalency and paramount importance of the ‘major traditions’, while groups which do not fit neatly into one of these traditions have no representation on the organisation’s governing board. On the other hand, the world religions approach means that religious groups like the Scottish Pagan Federation are re-made according to that mould in Interfaith literature, with stress on an overarching intellectualised tradition constructed from disparate sources. This closely parallels the processes out of which the world religions paradigm arose in the 19th century with the construction of ‘Hinduism’, ‘Buddhism’ and other world religions as discrete intellectualised traditions.

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11

O'Toole, Robert F. "The Parallels Between Jesus and Moses." Biblical Theology Bulletin: Journal of Bible and Culture 20, no. 1 (February 1990): 22–29. http://dx.doi.org/10.1177/014610799002000104.

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12

Becker, Valeska. "Early and middle Neolithic figurines – the migration of religious belief." Documenta Praehistorica 34 (December 31, 2007): 119–27. http://dx.doi.org/10.4312/dp.34.9.

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In Linear Pottery Culture, two types of anthropomorphic figurines are distinguishable: Type 1 figurines have a columnar body, without legs or hips, while Type 2 figurines show more detail in their body shape. These two types have parallels in the Neolithic of south-east Europe, especially in the Starčevo culture. These parallels become evident not only in the shape of the body, but also in other features such as sexual characteristics, breakage patterns and find circumstances. It is therefore, likely that LPC figurines and Starčevo culture figurines are manifestations of similar sets of religious beliefs.

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13

Ziemann, Marcus. "The Politics of Beginnings: Hesiod and the Assyrian Ideological Appropriation of Enuma Eliš." Archiv für Religionsgeschichte 21-22, no. 1 (December 2, 2020): 343–68. http://dx.doi.org/10.1515/arege-2020-0018.

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AbstractThis article proposes a new way to understand Near Eastern literary and mythological parallels in Hesiod’s Theogony by focusing on the meaning of these parallels for a contemporary Greek audience. In particular, a case study analyzing a parallel shared by the Theogony and Enuma eliš is pursued here to illustrate this approach’s utility. This new approach draws partly on methodologies borrowed from the study of globalization and combines these methodologies with recent insights into the ideological motivations for Greeks’ deployment of Oriental(izing) art in the Orientalizing Period (ca. 750 – 650 BCE). Rather than focusing on individual parallels out of context or on diachronically stable elements that creation stories around the eastern Mediterranean shared, this article instead reconstructs a contemporary ideological background with the Neo-Assyrian Empire at the center of a globalizing Mediterranean. Because the Assyrians invested Enuma eliš with new ideological meaning at this time and broadcast this through their propaganda, the Akkadian creation epic could take on new meaning in an international context. It is consequently possible that specific correspondences Enuma eliš and the Theogony share show Hesiod subverting Assyrian ideological discourses. The subjects discussed here have implications for our broader understanding of Greek-Near Eastern interactions of the Orientalizing Period.

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14

Ritzarev, Marina. "King David and the Frog." Musicological Annual 50, no. 2 (April 3, 2015): 31–42. http://dx.doi.org/10.4312/mz.50.2.31-42.

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The interrelations between the liturgical and paraliturgical genres of sacred music in both live practice and in historiography are explored. Parallels are found between eighteenth-century Russian and modern Hebrew religious music. The author's theory of the vernacular in music is applied to explain the stylistic openness in paraliturgical music (as a parallel to onto-vernacular folklore).

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15

Goulart, Sandra. "Religious Matrices of the União do Vegetal." Fieldwork in Religion 2, no. 3 (November 27, 2008): 286–318. http://dx.doi.org/10.1558/firn.v2i3.286.

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This article analyses the relations between the União do Vegetal (UDV) and other religious traditions. Narratives provided by early members and biographical details of the founder of the UDV since his childhood, reveal the presence of elements within the cosmology and rituals of this religion that are originated in various sources. These span from popular Catholicism, Allan Kardec's Spiritism, Masonry, Jewish tradition, and Afro-Brazilian religions, to popular Amazonian beliefs. The text shows how the combination of aspects of these different traditions is important in the constitution of the new religious system of the União do Vegetal. The article situates this ayahuasca religion within the field of Brazilian religiosity, indicating, for instance, parallels in its formative process with the history of other religions, such as Umbanda. The article also highlights relationships between elements of the mythology, doctrine and rituals of the União do Vegetal and the Amazonian context linked to the use of ayahuasca.

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16

Bhikkhu, Anālayo. "Ekottarika-?gama Discourse Without Parallels." Buddhist Studies Review 35, no. 1-2 (December 31, 2018): 125–34. http://dx.doi.org/10.1558/bsrv.36757.

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With the present paper I study and translate a discourse in the Ekottarika-?gama preserved in Chinese of which no parallel in other discourse collections is known. This situation relates to the wider issue of what significance to accord to the absence of parallels from the viewpoint of the early Buddhist oral transmission. The main topic of the discourse itself is perception of impermanence, which is of central importance in the early Buddhist scheme of the path for cultivating liberating insight. A description of the results of such practice in this Ekottarika-?gama discourse has a somewhat ambivalent formulation that suggests a possible relation to the notion of rebirth in the Pure Abodes, suddh?v?sa. This notion, attested in a P?li discourse, in turn might have provided a precedent for the aspiration, prominent in later Buddhist traditions, to be reborn in the Pure Land.

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17

O’Collins SJ, Gerald. "Simeon and Mary: Luke 1:38; 2:29." Expository Times 131, no. 11 (March 16, 2020): 491–95. http://dx.doi.org/10.1177/0014524620913749.

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Luke, and not least in the infancy narratives, introduces parallels, which, featuring similarities and differences, enrich the story and theological meaning. In a parallel not fully appreciated by Bovon, Tannehill, and other commentators, Luke links Mary and Simeon through the themes of ‘slave’, ‘word’, and in other ways. This article explores seven links that the evangelist makes between Mary and Simeon.

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18

NEIRYNCK, F. "A Concordance of the Synoptic Parallels." Ephemerides Theologicae Lovanienses 63, no. 4 (December 1, 1987): 375–83. http://dx.doi.org/10.2143/etl.63.4.556349.

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19

Leonard, Kendra Preston. "Significations of Religious Desire in Louise Talma’s The Alcestiad." Religion and the Arts 17, no. 3 (2013): 289–310. http://dx.doi.org/10.1163/15685292-12341274.

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Abstract American composer Louise Talma’s opera The Alcestiad can be read as a highly autobiographical work; its themes can be understood as crucial elements of Talma’s own life. These correlations include: the demands and restrictions of society upon women’s behavior and desires, particularly its emphasis upon conforming to heteronormative performance, represented by Alcestis’s hesitant acceptance of marriage and motherhood, and Talma’s reluctant career as a pedagogue and internal conflict over her relationship with Nadia Boulanger; and the yearning for a life of devotion to a religion and a single art, in which Alcestis’s desire to serve as an oracular priestess of Apollo and Talma’s desire to dedicate herself to her work as a Catholic and as a composer are parallel tropes. This essay explores these parallels and demonstrates the ways in which the close relationships between The Alcestiad and Talma’s life are manifested in Talma’s use of rhythm in text-setting within the work.

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20

Desjardins, Michel. "Rethinking the Study of Gnosticism." Religion and Theology 12, no. 3-4 (2005): 370–84. http://dx.doi.org/10.1163/157430106776241169.

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AbstractPointing to parallels in the study of Jesus traditions and Pauline literature, but focusing explicitly on Gnosticism, it is argued that the Gestalt of ancient religions are often the result of ideological projections into the texts and the assumed religious traditions standing behind them by modern scholars. Dealing more appropriately with such a problematic phenomenon as Gnosticism, would entail reconsidering the conceptual categories employed in the description and interpretation of the phenomenon, as well as an object lesson in scholarly humility to avoid the hybris of colonising ancient texts and the communities who produced and valued them.

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21

van der Horst, Pieter W. "Hellenistic Parallels To Acts (Chapters 3 and 4)." Journal for the Study of the New Testament 11, no. 35 (January 1989): 37–46. http://dx.doi.org/10.1177/0142064x8901103503.

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22

Swedin, Eric G. "Parallels and Convergences: Mormon Thought and Engineering Vision." Nova Religio 17, no. 2 (February 2013): 130–32. http://dx.doi.org/10.1525/nr.2013.17.2.130.

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23

Clivaz, Claire, and Sara Schulthess. "On the Source and Rewriting of 1 Corinthians 2.9 in Christian, Jewish and Islamic Traditions (1 Clem34.8;GosJud47.10–13; aḥadīth qudsī)." New Testament Studies 61, no. 2 (February 26, 2015): 183–200. http://dx.doi.org/10.1017/s0028688514000307.

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The article reopens the dossier of the sources, parallels and rewritings of 1 Cor 2.9, a saying that Paul attributes to a written source, when other sources put it into Jesus' mouth (e.g.GosThom17). The state of research shows that the hypothesis of an oral source is generally preferred but an accurate study of 1Clem34.8, a parallel too often neglected, supports the presence of a written source that existed before 1 Cor 2.9.GosJud47.10–13 will help to understand the attribution of the saying to Jesus. Finally, the article takes into account the well-known parallel in Islamic tradition, aḥadīth qudsī.

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24

Ascough, Richard S. "Pauline Parallels: A Comprehensive Guide - By Walter T. Wilson." Religious Studies Review 36, no. 1 (March 2010): 77. http://dx.doi.org/10.1111/j.1748-0922.2010.01405_27.x.

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25

Savage, Elizabeth. "Ibādi‐Jewish parallels in early medieval North Africa." Al-Masāq 5, no. 1 (January 1992): 1–15. http://dx.doi.org/10.1080/09503119208576985.

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26

Anālayo, Bhikkhu. "?neñjasapp?ya-sutta and its Parallels on Imperturbability and the Contribution of Insight to the Development of Tranquillity." Buddhist Studies Review 26, no. 2 (October 5, 2009): 177–95. http://dx.doi.org/10.1558/bsrv.v26i2.177.

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The present article studies the meditative approaches to imperturbability depicted in the ?neñjasapp?ya-sutta and its Chinese and Tibetan parallels. By way of introduction to the main theme broached in this discourse, I briefly survey P?li discourses relevant to the early Buddhist notion of imperturbability. Next I examine the presentation given in the ?neñjasapp?ya-sutta based on translated extracts from its Madhyama-?gama parallel, noting variations between these two and a Tibetan version extant in ?amathadeva’s commentary on the Abhidharmako?abh??ya. In the concluding part of the article, I turn to the relationship between tranquillity and insight reflected in the ?neñjasapp?ya-sutta.

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27

Benjamin, Don C. "The Impact of Sargon & Enheduanna on Land Rights in Deuteronomy." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (January 21, 2019): 22–31. http://dx.doi.org/10.1177/0146107918818040.

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Hormuzd Rassam (1826-1910) and Austen Henry Layard (1817–1894) recovered the Birth Stories of Sargon copied or composed under Sargon II (722–705 BCE). Existing studies of their intriguing parallels with the Birth Stories of Moses (Exod 1:22–2:10) emphasize shared motifs—unwanted pregnancy, secret birth. abandoned newborn, adoption by an outsider, river ordeal and protection by a divine patron. Here I am proposing that the Birth Stories of Moses parallel the Birth Stories of Sargon to compare the way Sargon and the woman Enheduanna distribute land use rights in Akkad with the way Moses and the women in Deuteronomy distribute land rights in ancient Israel.

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28

Feldman, Ariel. "Noachic traditions in the Book of Parables: Two parallels from the Dead Sea Scrolls." Journal for the Study of the Pseudepigrapha 30, no. 4 (June 2021): 186–97. http://dx.doi.org/10.1177/09518207211011763.

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This note draws attention to two passages from the so-called Noachic interpolations in the Book of Parables where Noah traditions embedded in Qumran scrolls may provide helpful parallels. First, it suggests that the dating of the vision in 1 En. 60:1 is illuminated by a comparison to the Flood chronology in 4Q252. Second, it points out a similar use of Isa 24:18–20 in 1 En. 65:1–5, 9 and 4Q370. In both instances, the suggested parallels highlight the Parables’ use of the Flood as a prototype of an eschatological judgment.

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29

O′hara, James J. "Somnia Ficta In Lucretius And Lucilius." Classical Quarterly 37, no. 2 (December 1987): 517–19. http://dx.doi.org/10.1017/s0009838800030755.

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In CQ n.s 32 (1982), 237, Howard Jacobson comments on Lucretius' expression fingere somnia, for which he can find only two parallels, both later than Lucretius. He suggests that the phrase can best be understood as a reference to the actual practice of dream control, or oneiropompeia, for which he provides several useful references. A fragment of Luciiius, however, provides not only a parallel, but perhaps even a model, for Lucretius' phrase, and for his criticism in 1.102–35 of the lies or fictions of both religious figures and poets.

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30

Evans, Stephen A. "Epistemological Parallels between the Nik?yas and the Upani?ads." Buddhist Studies Review 29, no. 1 (July 13, 2012): 121–37. http://dx.doi.org/10.1558/bsrv.v29i1.121.

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What does it mean to ‘know’ in the Nik?yas such that simply ‘knowing’ certain things ‘as they really are’ has the power to liberate one from sa?s?ra? In an effort to characterize such ‘knowing’ while minimizing the pr ojection of modern-western pr esupp ositions, the pr esent paper expl ores parallels between concepts of transformational and liberating knowledge in the Nik?yas and the early Upani?ads in an effort to identify epistemological pr esupp ositions curr ent in ancient India. The characterization is contrasted with modern-western common sense notions of factual knowledge in order to highlight features that we may tend to miss or to overl ook. It is arg ued that for the authors of both sets of literature, ordinary opinion is deluded while genuine knowledge holds directly effective power, and that transformative knowledge is a reflexive mode of comportment towards the known, concerned as much with relations as with the entities related. This understanding help s to acc ount for the transformative power of ‘knowledge’ and may have impl ications for the ways we interpr et central doctrines.

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31

van der Horst, Pieter W. "Hellenistic Parallels To the Acts of the Apostles (2.1-47)." Journal for the Study of the New Testament 8, no. 25 (September 1985): 49–60. http://dx.doi.org/10.1177/0142064x8500802503.

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32

Hahnenberg, Edward P. "The Mystical Body of Christ and Communion Ecclesiology: Historical Parallels." Irish Theological Quarterly 70, no. 1 (March 2005): 3–30. http://dx.doi.org/10.1177/002114000507000101.

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33

Boers, Hendrikus. "Book Review: Sayings Parallels: A Workbook for the Jesus Tradition." Interpretation: A Journal of Bible and Theology 41, no. 4 (October 1987): 428–30. http://dx.doi.org/10.1177/002096438704100417.

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34

Macaskill, Grant. "Meteorology and metrology: Evaluating parallels in the Ethiopic Parables of Enoch and 2 (Slavonic) Enoch." Journal for the Study of the Pseudepigrapha 29, no. 2 (December 2019): 79–99. http://dx.doi.org/10.1177/0951820719880925.

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This article will examine a set of distinctive conceptual and terminological combinations in the Ethiopic Parables of Enoch and the Slavonic 2 Enoch, associated with the meteorological elements and their angelic custodians/managers. These texts contain extended accounts of the storehouses (or treasuries) within which the elements are stored, and they exhibit a particular interest in how their angelic custodians distribute the elements to the earth; the imagery of distribution is, in turn, connected to metrological concepts informed by the imagery of a righteous balance (or scales). We will consider how other texts offer limited parallels to these combinations, a comparison that will help to illustrate the particularly close connection between the Parables of Enoch and 2 Enoch. The closest parallels are found in 3 Enoch, though here we will also see some striking developments that suggest the Ethiopic and Slavonic works preserve traditions from an earlier point of evolution. Some suggestive parallels will also be noted in works of Syrian origin, which might cast new light on the provenance or transmissional pathways of the Parables of Enoch and 2 Enoch.

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35

Asatrian, Garnik, and Victoria Arakelova. "On the Shi‘a Constituent in the Yezidi Religious Lore." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 385–95. http://dx.doi.org/10.1163/1573384x-20160308.

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Built on the Islamic, primarily Sufi substrate, the religious beliefs of the Yezidis incorporate Gnostic, Christian, local pagan elements, and primitive beliefs. If certain parallels between Yezidism and the heterodox Shi‘ism are mainly part of common shibboleths typical of Near Eastern non-dogmatic milieu, the existence of key Shi‘a figures as objects of veneration and respect in the Yezidi religious lore seems to be a really enigmatic phenomenon. Proper Shi‘a elements in Yezidism have never been particularly discussed.This paper focuses on the analysis of Shi‘a characters in the Yezidi religious folklore.

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36

Ghorbani, Nima, P. J. Watson, Zhuo Chen, and Hanan Dover. "Varieties of openness in Tehran and Qom: psychological and religious parallels of faith and intellect-oriented Islamic religious reflection." Mental Health, Religion & Culture 16, no. 2 (February 2013): 123–37. http://dx.doi.org/10.1080/13674676.2011.647809.

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37

Miskov, Jennifer. "Coloring Outside the Lines: Pentecostal Parallels with Expressionism. The Work of the Spirit in Place, Time, and Secular Society?" Journal of Pentecostal Theology 19, no. 1 (2010): 94–117. http://dx.doi.org/10.1163/174552510x491574.

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AbstractThis article examines the historic parallels between the development of American Pentecostalism and the formation of German Expressionism. German Expression is examined through the grid of Restorationism, African Culture, Experience, and heightened Expressions found in early American Pentecostalism. After their parallels are drawn out, significant questions regarding the role of the Spirit in relation to these separate cultural circles are explored. Answers to some of these questions encourage Pentecostal theology to look deeper into the concept of Sacred Time. Included is a look at the possible intersection of the Spirit and the artist community, calling for deeper Pentecostal engagement with the arts.

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38

van Peursen, Wido, and Eep Talstra. "Computer-Assisted Analysis of Parallel Texts in the Bible. The Case of 2 Kings xviii-xix and Its Parallels in Isaiah and Chronicles." Vetus Testamentum 57, no. 1 (2007): 45–72. http://dx.doi.org/10.1163/15685337x167855.

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AbstractIn literary-critical and text historical studies of the Bible the comparison of parallel texts plays an important role. Starting from the description of the proximity of parallel texts as a continuum from very close to very loose, this article discusses the way in which the computer can facilitate a comparison of various types of parallel texts. 2 Kings 18-19 and Isaiah 37-38 are taken as an example of two closely related texts. The Kings chapters and their parallels in 2 Chronicles 32 occupy a position at the other side of the continuum. These chapters differ so much, that it is sometimes impossible to establish which verses should be considered parallel. The computer-assisted analysis brings to light some striking correspondences, that disappear in traditional synopses, such as Ben David's Parallels in the Bible. These observations have an impact on our evaluation of the Chronicler's user of his sources and his literary taste.

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39

Climenhaga. "Papias’s Prologue and the Probability of Parallels." Journal of Biblical Literature 139, no. 3 (2020): 591. http://dx.doi.org/10.15699/jbl.1393.2020.8.

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40

Boring, M. Eugene, and John S. Kloppenborg. "Q Parallels: Synopsis, Critical Notes, and Concordance." Journal of Biblical Literature 108, no. 4 (1989): 720. http://dx.doi.org/10.2307/3267206.

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41

RUDDICK, ANDREA. "National Sentiment and Religious Vocabulary in Fourteenth-Century England." Journal of Ecclesiastical History 60, no. 1 (January 2009): 1–18. http://dx.doi.org/10.1017/s002204690800599x.

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This article examines the neglected role of religious ideas and vocabulary in expressions of English national sentiment in the fourteenth century, particularly in official rhetoric. Many official uses of religious language followed well-established literary conventions. However, documents requesting nationwide prayers during national crises suggest that the government encouraged the concept of a special relationship between God and England, modelled on Old Testament Israel, well before the Protestant Reformation. National misfortunes were explained as divine punishment for national sins, with England presented as a collective moral community. Parallels with Israel were then drawn out more explicitly in public preaching, bringing this interplay between religion and politics to a wider audience.

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Kister, Menahem. "Parables and Proverbs in the Jesus-Tradition and Rabbinic Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 5–28. http://dx.doi.org/10.1177/0142064x18788959.

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This article deals mainly with four parables and proverbs attributed to Jesus, their synoptic parallels and their relationship to rabbinic literature: the parable of the wedding (Mt. 22.1-13//Lk. 14.15-24), the parable of the friend at midnight (Lk. 11.5-8) and the parable of the unjust judge (Lk. 18.1-7), and judging the judge and measure for measure (Mt. 7.1-5//Lk. 6.37-41//Mk 4.24-25). These parables and proverbs are treated as divergent versions of traditions, similar to the versions of traditions in rabbinic literature, and they are carefully compared with striking parallels in the latter. The integrative study of New Testament passages and rabbinic literature illuminates both and sheds light on the complexity, pluriformity, and religious message of these traditions.

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Smagina, Eugenia. "The Origin and Characteristics of the Image of the Aerial Spirits." Scrinium 16, no. 1 (October 19, 2020): 292–305. http://dx.doi.org/10.1163/18177565-00160a27.

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Abstract The parallels between the books of the Enoch cycle and the Coptic literature have not yet been fully investigated, and meanwhile they allow us to find out some data on the origin and meaning of the books of Enoch. For example, the Coptic Encomium to the Four Living Creatures from the Pierpont Morgan Library has a section which must be considered as a very close retelling of one episode from the 2nd (Slavonic) Book of Enoch. Subsequently, the image of four animals influenced the description of zoomorphic mythological characters, the so-called “leontocephals”, in the apocryphal literature. In the encomium there are a number of parallels with the 2nd Enoch, which allow to determine more precisely the date and features of this pseudepigraphon.

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Faßbeck, Gabriele. "Tobit's Religious Universe Between Kinship Loyalty and the Law of Moses." Journal for the Study of Judaism 36, no. 2 (2005): 173–96. http://dx.doi.org/10.1163/1570063054012097.

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AbstractThe book of Tobit is among those Hellenistic period writings that convey a strong ideal of Jewish family life and family-centered religious practice. Tobit highly values family loyalty as a guideline for religious behavior, but establishes the Mosaic Law as the ultimate authority overruling requirements of family allegiance. In a world surrounded and threatened by Gentiles, the paterfamilias is responsible for redirecting the family's religious priorities to accord with the Law. Tobit displays close parallels with Jubilees in its use of the patriarchal stories to launch its pious message, which may help to situate the former within ancient Judaism.

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Cohen, J. "Incompatible Parallels: Soloveitchik and Berkovits on Religious Experience, Commandment and the Dimension of History." Modern Judaism 28, no. 2 (April 2, 2008): 173–203. http://dx.doi.org/10.1093/mj/kjn002.

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van Wingerden, Ruben. "Carrying a σταυρός: A Re-Assessment of the Non-Christian Greek Sources." New Testament Studies 67, no. 3 (June 3, 2021): 336–55. http://dx.doi.org/10.1017/s0028688521000059.

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The Gospels tell of Simon of Cyrene/Jesus carrying a σταυρός on the way to crucifixion. In the recent years influential scholars such as Gunnar Samuelsson and John Granger Cook entered a discussion about what we can know about crucifixion and what it was that Jesus carried. Often, scholars assume that carrying a σταυρός was a common crucifixion practice, and refer to a few Greek sources as parallels. Yet, do these sources speak of cross-bearing? In this article it is argued that possibly three of the sources could be counted as parallels to cross-bearing practices represented in the Gospels.

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Havelaar, Henriette. "Hellenistic Parallels To Acts 5.1-11 and the Problem of Conflicting Interpretations." Journal for the Study of the New Testament 20, no. 67 (January 1998): 63–82. http://dx.doi.org/10.1177/0142064x9802006704.

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Blumstock, Robert, Ehu Luz, and Lenn J. Schramm. "Parallels Meet: Religion and Nationalism in the Early Zionist Movement, 1882-1904." Journal for the Scientific Study of Religion 29, no. 1 (March 1990): 126. http://dx.doi.org/10.2307/1387038.

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Raman, Varadaraja V. "Variety in Mysticism and Parallels with Science1." Theology and Science 6, no. 3 (August 2008): 273–86. http://dx.doi.org/10.1080/14746700802206933.

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Analayo, Bhikkhu. "Vakkali’s Suicide in the Chinese ?gamas." Buddhist Studies Review 28, no. 2 (January 11, 2012): 155–70. http://dx.doi.org/10.1558/bsrv.v28i2.155.

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The present article offers a translation of the Sa?yukta-?gama and Ekottarika-?gama parallels to the Vakkali-sutta of the Sa?yutta-nik?ya, which describes the suicide of a monk who passed away as an arahant.

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