Journal articles: 'Scriptural Reasoning'

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Higton, Mike. "Scriptural Reasoning." Conversations in Religion & Theology 7, no. 2 (November 2009): 129–33. http://dx.doi.org/10.1111/j.1479-2214.2009.00163.x.

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McGowan, Andrew. "Scripture, Conversation and Anglican Identity." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 139–46. http://dx.doi.org/10.1017/s1740355313000314.

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AbstractThis editorial piece considers the implications of Scriptural Reasoning, a method of inter-religious exchange that is the subject of the present number of the journal, for contemporary Anglicanism. It suggests that the character of Scriptural Reasoning as a conversation held across and despite religious difference offers a challenge to contemporary Anglicans to maintain their own conversation about Scripture.

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KEPNES, STEVEN. "A HANDBOOK FOR SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 367–83. http://dx.doi.org/10.1111/j.1468-0025.2006.00323.x.

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OCHS, PETER. "PHILOSOPHIC WARRANTS FOR SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 465–82. http://dx.doi.org/10.1111/j.1468-0025.2006.00328.x.

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HARDY, DANIEL W. "THE PROMISE OF SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 529–51. http://dx.doi.org/10.1111/j.1468-0025.2006.00333.x.

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Ochs, Peter. "The Hearths of Scriptural Reasoning." Modern Theology 37, no. 3 (June 20, 2021): 769–96. http://dx.doi.org/10.1111/moth.12717.

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Ochs, Peter. "Hospitality and the Power of Divine Attraction: A Jewish Commentary on the Anglican Setting of Scriptural Reasoning." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 179–98. http://dx.doi.org/10.1017/s174035531300017x.

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AbstractThe emergence of Scriptural Reasoning (SR) as a movement and a society of scholars was made possible by the hospitality, influence and cohort of two Anglican theologians, the late Revd Daniel Hardy and Professor David Ford. In this essay, I offer a Jewish commentary on several Anglican theological dispositions that might contribute to this hospitality: among them are ‘found theology’ (as I label it), responsiveness to the powers of divine attraction, concern to repair obstructions to the healing work of the Spirit, and attentiveness to Scripture as host and source of reparative reasoning. While the primary subject of the essay is a species of Christian theology, the method of the essay emerges from a recent approach to Jewish philosophy we call ‘textual reasoning’ (TR), one of the antecedents of SR. In the style of TR, I encounter theology as a ‘disposition’, or mode of practice, displayed in particular in practices of reading and interpreting Scripture and of responding to the call of Scripture in societal action. The essay is structured as a series of brief accounts of Anglican theological dispositions, each one followed by a Jewish ‘commentary’, culminating in a sample of Anglican-Jewish dialogue as it might be overheard within a session of scriptural reasoning.

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Huilin, Y. "'Scriptural Reasoning' and the 'Hermeneutical Circle'." Literature and Theology 28, no. 2 (May 27, 2014): 151–63. http://dx.doi.org/10.1093/litthe/fru027.

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Cheetham, David. "Scriptural reasoning: texts or/and tents?" Islam and Christian–Muslim Relations 21, no. 4 (October 2010): 343–56. http://dx.doi.org/10.1080/09596410.2010.527102.

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Ahmed, Rumee. "Scriptural Reasoning and the Anglican–Muslim Encounter." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 166–78. http://dx.doi.org/10.1017/s1740355313000053.

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AbstractThe process of scriptural reasoning promises to facilitate dialogue and understanding across religious divides. In this paper, the author reflects on the experience of scriptural reasoning with Anglicans and Muslims; describing the phenomenon of ‘fellowship, not consensus’ with reference to key points of doctrinal difference between the two religious traditions.

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Wilmot, Brett. "Scriptural Reasoning and the Problem of Metaphysics." Journal of the Society of Christian Ethics 29, no. 1 (2009): 51–67. http://dx.doi.org/10.5840/jsce200929129.

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Pecknold, C. C. "EDITORIAL PREFACE: THE PROMISE OF SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 339–43. http://dx.doi.org/10.1111/j.1468-0025.2006.00321.x.

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TICCIATI, SUSANNAH. "SCRIPTURAL REASONING AND THE FORMATION OF IDENTITY." Modern Theology 22, no. 3 (July 2006): 421–38. http://dx.doi.org/10.1111/j.1468-0025.2006.00326.x.

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Ipgrave, Michael. "Book Review: The Promise of Scriptural Reasoning." Theology 111, no. 864 (November 2008): 468–69. http://dx.doi.org/10.1177/0040571x0811100623.

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Fodor, Jim. "Scriptural Reasoning: Love, Hope, and “Knowing Enough”." Modern Theology 37, no. 3 (April 23, 2021): 734–46. http://dx.doi.org/10.1111/moth.12711.

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FLOOD, GAVIN D. "THE PHENOMENOLOGY OF SCRIPTURE: PATTERNS OF RECEPTION AND DISCOVERY BEHIND SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 503–14. http://dx.doi.org/10.1111/j.1468-0025.2006.00330.x.

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Clooney, Francis X. "A Catholic Comparativist's View of Scriptural Reasoning in the Anglican Context." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 217–32. http://dx.doi.org/10.1017/s1740355313000181.

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AbstractThis article is a response to the essays in this issue of the Journal of Anglican Studies on scriptural reasoning in the Anglican context, from the perspective of a Roman Catholic theologian, and one who is engaged in another kind of interreligious study, comparative theology. It sets out in general terms the distinctive character of comparative theology as an inquiry that crosses the borders between religious traditions. It draws attention to some of the common ground between comparative theology and scriptural reasoning and the character of each as theological disciplines, even while drawing out some of the distinctive marks of comparative theology. In this way it aims to shed light on how scriptural reasoning, even in its general form, is similar to other sustained efforts at interreligious learning, yet possessed of distinctive characteristics that make it interestingly different from the close reading that is comparative theology.

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Gary Slater. "Scriptural Reasoning and the Ethics of Public Discourse." American Journal of Theology & Philosophy 38, no. 2-3 (2017): 123. http://dx.doi.org/10.5406/amerjtheophil.38.2-3.0123.

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KOSHUL, BASIT BILAL. "SCRIPTURAL REASONING AND THE PHILOSOPHY OF SOCIAL SCIENCE." Modern Theology 22, no. 3 (July 2006): 483–501. http://dx.doi.org/10.1111/j.1468-0025.2006.00329.x.

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GIBBS, ROBERT. "READING WITH OTHERS: LEVINAS' ETHICS AND SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 515–28. http://dx.doi.org/10.1111/j.1468-0025.2006.00332.x.

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Jeffrey, David Lyle. "“Scriptural Reasoning” and Literary Method in China Today." Christianity & Literature 68, no. 1 (November 15, 2018): 141–45. http://dx.doi.org/10.1177/0148333118791839.

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Higton, Mike. "Scriptural Reasoning and the Discipline of Christian Doctrine." Modern Theology 29, no. 4 (October 2013): 120–37. http://dx.doi.org/10.1111/moth.12065.

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Afridi, Mehnaz M. "Islamic and Jewish Legal Reasoning." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 131–33. http://dx.doi.org/10.35632/ajis.v34i1.869.

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This book comes at a very advantageous time, for interfaith encounters havebecome part of a larger conversation in academic and non-academic circles.Journals and conferences have added the dimension of how to understand the“other” and create dialogue in many innovative ways. Islamic and JewishLegal Reasoning: Encountering Our Legal Other is precisely the type of textand rigorous academic guide to lead us at a time when so many religious lawsare misunderstood – especially between Jews and Muslims.The authors ask some questions: “Can the traditions of Judaism and Islambe read together through a legal religious lens without always having a commonground?” and “Can dialogue precipitate a philosophical framework thatcan demonstrate self-critical thought and still be engaged with the ‘Other’?”More importantly, in each section ask the authors some core questions aboutreligion and law in order to show why the modern preoccupation with religiouslaw is so relevant. In addition, through their methodological legal analysis,they at times demonstrate why religious law is irrelevant. The scholarsfeatured this book are meticulous, thought-provoking, and timely in terms oftheir significant lines of questioning.The book is unique in its conception, for Anver M. Emon and the contributors’organic approach makes it more accessible and, at the same time, academicallyrigorous. The book emerged from workshops and was “developedfurther when Emon went to Cambridge University to join Gibbs and others inthe Scriptural Reasoning project, where scholars read the scriptural texts ofmultiple traditions with scholars from those different traditions” (p. xi). Scripturalreasoning allows one to read another’s scriptures in a way that allows forpersonal readings and reactions to one another’s sacred text, an approach thatallows for “recognizing their own otherness to their own respective traditions”(p. xxiii).Islamic and Jewish Legal Reasoning opens up deeply complex and glaringissues of interpretation, authority of interpretation, and the historical conditionsof reading sacred text, especially for religious law. In the first chapter,“Assuming Power: Judges, Imagined Authorities, and the Quotidian,” RumeeAhmed and Aryeh Cohen introduce us to this complex problem of authorityand complex phenomenon through legal schools of thought in both traditions.The question of God as authority is crucial, as the authors ask, almost in a ...

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Alimi, Moh Yasir. "Muslims through Storytelling: Islamic Law, Culture and Reasoning in South Sulawesi." KOMUNITAS: International Journal of Indonesian Society and Culture 10, no. 1 (October 12, 2018): 131–46. http://dx.doi.org/10.15294/komunitas.v10i2.16269.

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This article explores the use of storytelling by the Muslims of South Sulawesi in their efforts to confront the formalization of Islamic law in the province. My specific objective is to nuance the existing approach to Islam and Muslim life, which to date focuses on scriptural argumentation, or analytical reasoning based on the Quran and other Islamic sources. The exclusive focus on scriptural argumentation as the main approach to explain Islam does not help us to understand how Muslims use non-analytical forms of human communication in response to shari’a formalization. The experiences of Muslims in South Sulawesi demonstrates that storytelling can be a meaningful and direct means to express Islamic identity and to challenge the formalization of shari’a. In the hierarchies of reasoning used in South Sulawesi by Muslims, scriptural argumentation is not the most important

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Angkouw, Gabriel James. "Scriptural Reasoning: Peran Kitab Keagamaan dalam Pendidikan Agama Multikultural di Young Interfaith Peacemaker Community Indonesia." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 15, no. 01 (June 5, 2020): 69–91. http://dx.doi.org/10.37680/adabiya.v15i01.410.

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Abstrak : Artikel ini bertujuan untuk melihat keberadaan Kitab keagamaan yang mampu menjadi landasan pendidikan agama multikultural bagi generasi muda. Peran kitab keagamaan dalam dialog lintas iman khususnya bagi generasi muda Kristen dan Islam, terwujud melalui Scriptural Reasoning (SR), yang menjadi kegiatan rutin Young Interfaith Peacemaker Community (YIPC) Indonesia. SR mampu menjadi ruang interaksi lintas iman dengan menjadikan kitab keagamaan (Alkitab dan Al-Qur’an) sebagai landasan yang juga didukung dengan nilai-nilai dasar YIPC, 12 Nilai Perdamaian, serta dokumen A Common Word (ACW). Hasil dari kajian ini menunjukkan bahwa, pertama, Kitab keagamaan mampu melegitimasi dialog. Kedua, Kitab keagamaan mampu membangun identitas bersama diantara generasi muda Kristen dan Islam. Artikel ini menjadi bagian dalam kajian menggunakan metode kualitatif dengan menyajikan data secara deskriptif-analitis terkhususnya berkaitan dengan pendidikan agama multikultural yang dikembangkan oleh Hope S. Antone guna menunjukkan peran kitab keagamaan dalam membangun solidaritas generasi muda lintas agama sebagai pembentuk identitas bersama serta sumber legitimasi dialog. Metode pendidikan agama multikultrual berbasis kitab keagamaan dalam bentuk SR ini, diharapkan mampu menjadi tawaran dalam penerapan pendidikan agama di Indonesia guna menumbuhkan rasa saling menerima dan menghargai perbedaan. This article is aimed at seeing the existence of religious Scriptures, that is able to be the basis of multicultural religious education for young people. The role of religious Scriptures in the interfaith dialogue especially for Christian and Muslim youngsters is embodied in Scriptural Reasoning (SR), a regular activity of Young Interfaith Peacemaker Community (YIPC) Indonesia. SR is able to be a medium for interfaith interaction by making religious Scriptures (Holy Bible and Koran) the foundation that is also supported by YIPC principles, 12 Peace Values, and A Common Word (ACW) document. The results of this study show that, firstly: Religious Scriptures are able to legitimate the dialogue. Secondly: Religious Scriptures are able to build collective identity among Christian and Muslim youngsters. This article is a part of qualitative research that shows the data with descriptive analytics method, especially on multicultural religious education developed by Hope S. Antone in order to show the role of religious Scriptures in building solidarity of interfaith youngsters as the shaper of collective identity as well as the source of dialogue legitimacy. This Scriptures-based multicultural religious education in the form of SR is expected to be an offer in the application of religious education in Indonesia to foster mutual acceptance and tolerance.

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Quash, Ben. "Abrahamic Scriptural Reading from an Anglican Perspective." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 199–216. http://dx.doi.org/10.1017/s1740355313000168.

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AbstractThis article offers a distinctively Anglican evaluation of the practice of Scriptural Reasoning. It draws upon personal experience, and frames its discussion with two ‘case studies’ describing SR study in action. It engages closely with Peter Ochs's positive theorization of Anglican postliberalism from a Jewish perspective in his book Another Reformation. With Ochs, the article rejects the premise that a neutral ‘common ground’ of theoretical agreement is a prerequisite for fruitful encounter across religious traditions, and claims that the traditions in question have generated their own tradition-specific resources for dialogue. The central part of the argument looks for correlations between an Anglican trinitarianism that valorizes historical process and analogical reasoning (something that, with Ochs, might be described as a pneumatological emphasis on the ‘found’), and an Anglican legitimation of SR. The value of reading commentary from the Christian, Jewish and Muslim traditions alongside scriptural texts is asserted.

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QUASH, BEN. "HEAVENLY SEMANTICS: SOME LITERARY-CRITICAL APPROACHES TO SCRIPTURAL REASONING." Modern Theology 22, no. 3 (July 2006): 403–20. http://dx.doi.org/10.1111/j.1468-0025.2006.00325.x.

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OCHS, PETER. "REPARATIVE REASONING: FROM PEIRCE'S PRAGMATISM TO AUGUSTINE's SCRIPTURAL SEMIOTIC." Modern Theology 25, no. 2 (April 2009): 187–215. http://dx.doi.org/10.1111/j.1468-0025.2008.01516.x.

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Fulton, Thomas. "Book Review: Milton's Scriptural Reasoning: Narrative and Protestant Toleration." Christianity & Literature 60, no. 4 (September 2011): 664–68. http://dx.doi.org/10.1177/014833311106000414.

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Ford, David F. "Scriptural Reasoning: Its Anglican Origins, its Development, Practice and Significance." Journal of Anglican Studies 11, no. 2 (September 27, 2013): 147–65. http://dx.doi.org/10.1017/s1740355313000132.

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AbstractScriptural Reasoning is the study and discussion of Tanakh, Bible and Qur'an together, usually by Jews, Christians and Muslims. On its Christian side it has had strong Anglican participation since it began in the mid-1990s. This article recounts its origins and development (including its spread beyond the academy and to many countries, including China); offers guidelines for its practice; discusses four key publications that offer Anglican theological understandings of it; summarizes its significance; and proposes that it be practised more widely in the Anglican Communion. The article concludes with meditative and prophetic postscripts.

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FORD, DAVID F. "AN INTERFAITH WISDOM: SCRIPTURAL REASONING BETWEEN JEWS, CHRISTIANS AND MUSLIMS." Modern Theology 22, no. 3 (July 2006): 345–66. http://dx.doi.org/10.1111/j.1468-0025.2006.00322.x.

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Cheetham, David. "Scriptural Reasoning as a “Classic”: The Aesthetics of Interreligious Politics." Islam and Christian–Muslim Relations 24, no. 3 (July 2013): 299–312. http://dx.doi.org/10.1080/09596410.2013.793884.

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Tobrmanova-Kuhnova, S. "PHILIP J. DONNELLY, Milton's Scriptural Reasoning: Narrative and Protestant Toleration." Notes and Queries 57, no. 4 (September 14, 2010): 595–97. http://dx.doi.org/10.1093/notesj/gjq150.

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Huawei, Li, Miikka Ruokanen, and David Ford. "Scriptural Reasoning as a Method of Interreligious Dialogue in China." International Review of Mission 108, no. 2 (November 2019): 415–29. http://dx.doi.org/10.1111/irom.12294.

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Davary, Bahar. "Recovering the Female Voice in Islamic Scripture." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 114–18. http://dx.doi.org/10.35632/ajis.v32i3.994.

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The absence of women’s voices from the scriptures of the major world religionshas been the subject of feminist theologians’ inquiry, especially duringthe past three decades. Georgina Jardim’s work in feminist scholarship andwomen’s study is impressive. This book provides a fine synopsis of some ofthe important works in Islamic hermeneutical tradition while set in a comparative framework. As such, it is a great contribution to the comparative feministhermeneutics of scripture. The author makes good use of works by AminaWadud, Barbara Stowasser, Asma Barlas, and other feminists who have workedon the Qur’an or on paradigms of Muslim women in the Islamic textual tradition.She weaves their ideas and theories with those of Annemarie Schimmel,Sachiko Murata, Denise A. Spellberg, W. Montgomery Watt, RichardBell, Ashley M. Walker, Michael Sells, and others. In addition, she draws fromChristian and Jewish feminist thought as well as that of secular philosophersor theoreticians in juxtaposition with Muslim interpretations. As the title suggests,she focuses on women’s speech by emphasizing voice rather than silence.The author concludes that women not only have a voice in Islamicscripture, but that in the Abrahamic scriptures as a whole they break silencein order to invoke social justice.The book’s predominant theme, the Qur’anic account of “the womanwho disputes,” is juxtaposed with similar stories in the Jewish and Christianscriptures, which makes it an interesting exploration in Abrahamic interfeministinterreligious dialogue. Her use of scriptural reasoning to bringAbrahamic and secular voices in conversation on this topic is original.Among the few works with a comparative hermeneutic approach to womenin religion are Murata’s The Tao of Islam (1992), a sourcebook on genderrelations in Islamic discourse with references and analogies to the yin andyang elements, and Yvonne Yazbek Haddad and John L. Esposito’s Daughtersof Abraham (2002). Jardim’s book is distinct in that it compares bothfeminist methodologies as well as a parallel scriptural story in these threetraditions ...

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Widigdo, Muhammad Syifa Amin. "Human Agency in Islamic Moral Reasoning." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (June 25, 2014): 94. http://dx.doi.org/10.20871/kpjipm.v4i1.57.

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<div>Abstrak : Konsep “human agency” pada umumnya dikaitkan kemampuan otonom manusia untuk menentukan pilihan dan tindakannya sendiri, kemampuan manusia untuk memberikan perlawanan terhadap kemapanan, atau ketertundukan diri manusia terhadap suatu otoritas atau aturan tertentu. Dalam konteks tradisi pemikiran hukum Islam, human agency ternyata tidak hanya terdapat dalam bentuk ketertundukan diri terhadap otoritas teks al-Qur’an dan hadis, tapi juga ada bentuk-bentuk yang lainnya. Tulisan saya ini berusaha untuk menunjukkan bahwa dalam tradisi uṣūl fiqh terdapat kaidah-kaidah hukum yang memberikan ruang bagi berkembangnya teori human agency tidak hanya berorientasi pada keniscayaan manusia untuk tunduk terhadap otoritas teks keagamaan, tapi juga konsep human agency yang berbasis pada otonomi dan semangat anti kamapanan dalam diri manusia. Dengan mengupas konsep-konsep dalam usul fiqih seperti qiyās, istiḥsān, istiṣlāḥ, dan istiṣḥāb, kita akan mengetahui bahwa tindakan etik seseorang dalam Islam tidak semata bersumber dari teks keagamaan tetapi juga berdasarkan pemikiran otonom manusia yang pada ujungnya melahirkan konsep-konsep human agency yang lebih kontekstual, bukan tekstual.Kata kunci : human agency, otonomi manusia, otoritas teks religius, uṣūl fiqh, nalar syari‘at Abstract : The notion of human agency is generally associated with human capability to be autonomous in making choices and action, the human ability to make acts of resistance toward certain hegemonic and established rules or authorities. In the context of the tradition of Islamic legal thought, human agency is not merely contained in the term of human submission to the transmitted authority of the Quran and hadith, but also in another forms. This paper tries to show that there are legal maxims in the tradition of uṣūl fiqh that enable for the development of the idea of human agency which does not merely have an orientation to the human necessity of submission to the religious scriptural authority, but also the concept of human agency which based on human nature to be autonomous and resistant. While elaborating some concepts in the uṣūl fiqh such as qiyās, istiḥsān, istiṣlāḥ, and istiṣḥāb we would find out that one’s ethical act in Islam does not merely proceed from religious scripture but it is also based on the human’s autonomous thoughts which would culminate in the emerging of more contextual, not textual, concepts of human agency. Keywords : Human agency, human autonomous capability, religious scriptural authority, uṣūl fiqh, shariʿa reasoning </div>

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Ford, David. "God and Our Public Life: A Scriptural Wisdom." International Journal of Public Theology 1, no. 1 (2007): 63–81. http://dx.doi.org/10.1163/156973207x194493.

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AbstractThis article recognises both the need for wisdom for the flourishing of public life and the value of the contribution that Christian wisdom, founded on Scripture, has to offer. However, this article also notes that the contemporary world is a complexly religious and secular environment, and hence if Christian wisdom is to realise its potential, there is a need for the creation and nurture of attitudes, groups and institutions within which fruitful dialogue between faiths and ideologies in public life can occur. The article observes that Britain currently has a particular opportunity to work towards this kind of wisdom-embracing religious and secular society, and the practice of scriptural reasoning is explored as an exemplary practice that promotes the kind of inter-faith collegiality, collaboration and friendships that enhance public life. Finally, the article offers some brief reflections on Job and the role of wisdom in an authentic and biblical Christian faith.

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Wilk, Florian. "Durch Schriftkenntnis zur Vollkommenheit: Zur Funktion des vielgestaltigen Schriftgebrauchs in 1Kor 2,6–16 und 14,20–25." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 21–41. http://dx.doi.org/10.1515/znw-2019-0002.

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Abstract The scriptural interpretation that pervades First Corinthians initiates a process of education and formation among the addressees: They must learn to employ Scripture as a standard for shaping their existence “in Christ.” In this regard, discussions over the meaning of Paul’s letter within the heterogeneous congregation are significant. Such discussions are stimulated through 1Cor 2:6–16 and 14:20–25, passages that lead the readers to a “mature” judgement concerning the gifts of God’s spirit as well as appropriate behaviour. To that end, they appeal to Scripture in a twofold way: First, an explicit citation substantiates Paul’s position in his debate with the Corinthians; second, an oblique reference – which, as soon as it is detected, helps to resolve the ambiguities in his reasoning – brings about agreement between him and those believers who are more familiar with Scripture. Apparently, only sufficient competence in interpreting and applying Scripture paves the way towards spiritual “maturity.”

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Hewitt, J. Thomas. "Ancient Messiah Discourse and Paul's Expression ἄχρις οὗ ἔλθῃ τὸ σπέρμα in Galatians 3.19." New Testament Studies 65, no. 3 (May 2, 2019): 398–411. http://dx.doi.org/10.1017/s0028688519000079.

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In Gal 3.16 Paul asserts that Abraham's seed is the messiah. While some have suggested that the rationale for this assertion is Paul's identification of Abraham's seed with David's seed, few have identified evidence for this rationale in the immediate context of Galatians 3, and none have genuinely argued for it. Noting that the reappropriation of scriptural idioms is a common feature of ancient messiah discourse, I demonstrate that Gal 3.19 entails a reappropriation of the wording of Gen 49.10, an oracle often interpreted as Davidic-messianic, and thereby I elucidate the scriptural reasoning undergirding Gal 3.16.

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Geng, Y. "Moving Boundaries: How Can Scriptural Reasoning Enter into the Chinese Context?" Literature and Theology 28, no. 2 (May 27, 2014): 226–35. http://dx.doi.org/10.1093/litthe/fru029.

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BAUMAN, MICHAEL. "Milton's Scriptural Reasoning: Narrative and Protestant Toleration - By Phillip J. Donnelly." Milton Quarterly 45, no. 2 (May 2011): 133–35. http://dx.doi.org/10.1111/j.1094-348x.2011.00283.x.

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Avcı, Betül. "Comparative Theology and Scriptural Reasoning: A Muslim’s Approach to Interreligious Learning." Religions 9, no. 10 (October 2, 2018): 297. http://dx.doi.org/10.3390/rel9100297.

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In this paper, I examine Comparative Theology (CT) and Scriptural Reasoning (SR), two distinctive interreligious learning practices, in relation to each other. I propose that these practices, with respect to their dialogical features and transformative power, represent two of the most noteworthy current modes of interreligious dialogue. They achieve this by their ability to explicitly understand the “other.” This is also because they serve not only as tools in service of understanding in academic circles, but also as existentially/spiritually transformative journeys in the exotic/familiar land of the “other.” In respect to religious particularity and (un)translatability, I argue that both CT and SR have certain liberal and postliberal features, as neither of them yields to such standard taxonomies. Finally, I deal with Muslim engagement with CT and SR and present some initial results of my current comparative questioning/learning project. Consequently, I plan for this descriptive work to stand as a preliminary to, first, an SR session that focuses on some Qur’anic verses and biblical accounts with a probable progressivist view of history and, second, an in-depth study of the Islamic tradition in that light.

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Adams, Nicholas. "Long-Term Disagreement: Philosophical Models in Scriptural Reasoning and Receptive Ecumenism." Modern Theology 29, no. 4 (October 2013): 154–71. http://dx.doi.org/10.1111/moth.12067.

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Newberry, Julie. "Paul's Allusive Reasoning in 1 Corinthians 11.7–12." New Testament Studies 65, no. 1 (November 29, 2018): 43–58. http://dx.doi.org/10.1017/s0028688518000292.

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This article examines Paul's use of scriptural allusion in 1 Cor 11.7–12, highlighting underappreciated echoes of Zerubbabel's discourse in 1 Esdras 4.13–41. Paul puts Genesis 1, Genesis 2 and 1 Esdras 4 into conversation to support what may strike many today as a tension-fraught position. He assumes a patriarchal gender hierarchy (1 Cor 11.7–9) but also affirms woman's ‘authority’ over her head, albeit tendentiously (11.10). Rather than resolving the resulting tension, Paul uses additional, counterbalancing allusions to redirect attention away from the question of status, towards recognition of interdependence ‘in the Lord’ and shared origin in God (11.11–12).

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Murray, Paul D. "Families of Receptive Theological Learning: Scriptural Reasoning, Comparative Theology, and Receptive Ecumenism." Modern Theology 29, no. 4 (October 2013): 76–92. http://dx.doi.org/10.1111/moth.12063.

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Sarisky, Darren. "Religious Commitment in Scriptural Reasoning: A Critical Engagement with Gavin D'Costa's “Catholics Reading the Scripture of Other Religions”." Modern Theology 36, no. 2 (May 2019): 317–35. http://dx.doi.org/10.1111/moth.12521.

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Ford, David F. "Introduction- Interreligious Reading After Vatican II: Scriptural Reasoning, Comparative Theology and Receptive Ecumenism." Modern Theology 29, no. 4 (October 2013): 1–9. http://dx.doi.org/10.1111/moth.12058.

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Ford, David F. "Scriptural Reasoning and the Legacy of Vatican II: Their Mutual Engagement and Significance." Modern Theology 29, no. 4 (October 2013): 93–119. http://dx.doi.org/10.1111/moth.12064.

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Curran, Ian. "Theology, Evolution, and the Figural Imagination: Teilhard de Chardin and His Theological Critics." Irish Theological Quarterly 84, no. 3 (May 22, 2019): 287–304. http://dx.doi.org/10.1177/0021140019849385.

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Teilhard de Chardin has been criticized by both Roman Catholic (Etienne Gilson, Jacques Maritain, and Dietrich von Hildebrand) and Protestant (David Lane and Jurgen Moltmann) theologians for allegedly promulgating a heterodox, modernist version of Gnosticism that substitutes a naturalistic account of evolution for the supernatural Christian story of redemption in Christ, departs from scriptural and classical theological norms, gives primacy to scientific over theological reasoning, and articulates a vision of pure immanence. Teilhard’s theological integration of salvation and evolution in The Human Phenomenon and other works is, however, grounded in an implicitly figural interpretation of history that is both scriptural and classical in inspiration. Reading Teilhard’s early essay, ‘Cosmic Life,’ through the studies of Erich Auerbach, Leonard Goppelt, and Tibor Fabiny on figural interpretation demonstrates that Teilhard describes evolutionary history as a typological anticipation for the coming Christ, thus refuting misconstruals of his theology as gnostic, heterodox, naturalistic, and immanentalist.

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Agung Wicaksono, Mochammad Jiva. "IMPLEMENTASI PEMBINAAN TOLERANSI BERAGAMA MELALUI METODE SCRIPTURAL REASONING PADA KOMUNITAS YOUNG INTERFAITH PEACEMAKER COMMUNITY." TARBAWY : Indonesian Journal of Islamic Education 7, no. 1 (May 30, 2020): 21–40. http://dx.doi.org/10.17509/t.v7i1.23915.

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Journal articles on the topic 'Scriptural Reasoning'

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