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Relevant bibliographies by topics / Scriptural tradition

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Academic literature on the topic 'Scriptural tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Scriptural tradition"

1

Allen, John J. "“Go up onto a High Mountain” (Is. 40:9): Theophanic Exegesis as Mystical Ascent in On First Principles." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (December 12, 2019): 104–15. http://dx.doi.org/10.1177/1063851219878144.

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Origen of Alexandria’s exegetical method in On First Principles draws on theophanic language to explicate the Christian interpreter’s mystical ascent toward the contemplation of God through scripture. This method of theophanic exegesis seeks to move beyond the literal, “bodily” meaning of the scriptural text and reveal the hidden, “veiled” meaning. Scripture then becomes the intersection of God’s outpouring gift of theophanic partaking with the exegete’s morally purified gaze. Origen draws on specific theophanic encounters, such as Paul’s ascension and the Transfiguration of Jesus on Mount Tabor, as well as other mystical metaphors. By uncovering Origen’s approach to the “divine scriptures,” one can better appreciate his depth of faith—both moral and mystical. In this way, Origen’s method of exegesis can be situated within an interpretive tradition that employs the language of theophanies and fuses scriptural exegesis with moral purification and divine encounter.

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Storer, Kevin. "Between Deception and Authority: Kierkegaard’s Use of Scripture in the Discourses, “Thoughts That Wound from Behind—for Upbuilding”." Kierkegaard Studies Yearbook 26, no. 1 (August 11, 2021): 51–71. http://dx.doi.org/10.1515/kierke-2021-0004.

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Abstract This paper explores the tension in Kierkegaard’s Christian discourses between Kierkegaard’s overt emphasis on Scriptural authority and Kierkegaard’s imaginative Scriptural use, through an analysis of the discourse series, “Thoughts That Wound from Behind—for Upbuilding.” The paper argues that Kierkegaard employs Scriptural language both imaginatively to create distanciation and directly to create confrontation, without differentiating how Scriptural authority functions in these two uses. The paper concludes that when Kierkegaard emphasizes Scriptural authority, he is really emphasizing the authority of “Christian concepts” stabilized in Christian tradition, and that he utilizes Scripture freely and imaginatively to challenge readers with those authoritative concepts.

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Briscoe, Marianne G. "Review: Chaucer and Scriptural Tradition." Christianity & Literature 34, no. 4 (September 1985): 74–75. http://dx.doi.org/10.1177/014833318503400419.

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Gallagher, Eugene V. "Alternative Christianities." Nova Religio 17, no. 4 (February 2013): 5–12. http://dx.doi.org/10.1525/nr.2014.17.4.5.

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This essay introduces the four articles in this volume by describing how the groups they address constitute “alternative Christianities.” That is, each of the groups discussed draws upon the wealth of symbolic religious capital contained primarily in the Christian scriptures while at the same proposing such innovative understandings of it that they are often considered by both their originators and the broader culture as sufficiently different as to represent distinctive alternatives to the mainstream tradition. Particularly important in the generation of such alternatives is the creative exercise of interpretive ingenuity in reading foundational scriptural texts such as the Hebrew Bible, Christian scriptures, or Mormon canon. These four articles also show how the canonization of multiple examples of religious innovation in scriptural texts retains the power to inspire new and alternative movements throughout history.

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Neville, David. "Justice and Divine Judgement: Scriptural Perspectives for Public Theology." International Journal of Public Theology 3, no. 3 (2009): 339–56. http://dx.doi.org/10.1163/156973209x438283.

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AbstractFrom Jewish and Christian Scripture this article retrieves conceptions of justice and divine judgement with the potential to contribute to the public good. Although justice is not a homogenous concept in Scripture, there is a justice-trajectory that is more restorative than retributive and, as such, has profound public import. Through the discussion of scriptural justice this article raises the question of the role of Scripture in public theology. While affirming that justice is a central scriptural concern and therefore indispensable to Christian faith and practice, in this article I also explore the nexus between justice and divine judgement, with a view to indicating by means of inner-biblical critique that divine judgement, no less than justice in the biblical tradition, leans towards restoration rather than (solely) retribution. Special attention is paid to the work of Karen Lebacqz and Dan Via, and Mt. 11:2–6 is also discussed.

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Graham, William A. "“Winged Words”." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (June 27, 2012): 7–22. http://dx.doi.org/10.1558/post.v6i1-3.7.

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We consider first some difficulties of facilely differentiating “religious” from “cultural” phenomena, and similarly “scriptures” from (“religious” or “cultural”) “classics.” Texts in the latter three categories can be identified by their “iconic” status within a given tradition or context, but only on the basis of their social function, not by their form or content. We then consider how it may be possible to study “scriptural” texts constructively in shared discourse with scholars of differing religious backgrounds. Such a common discourse would be facilitated by a heuristic model of scripture as a text extending functionally in two directions, towards the human through interpretation and towards an Absolute or Transcendent ontologically (allowing it to participate in or mediate something of the Absolute to contingent human beings). Finally, we consider whether this model is applicable to “classics” as well as “scriptures” and conclude that on balance it is not. The model thus confirms one of the differences between classics and scriptures.

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Lim, Sung. "Performing the Bible in the Korean Context: Korean Ways of Reading, Singing, and Dramatizing the Scriptures." Religions 9, no. 9 (September 10, 2018): 268. http://dx.doi.org/10.3390/rel9090268.

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The present study explores the performative nature of the Bible as a sacred text in the Korean context. Drawing on the theory of scriptural performance advocated by James W. Watts, I investigate its character as words and contents. First, I delve into the scriptural performance of thoroughly reading (and listening to) the Bible at the level of words. Second, I scrutinize the scriptural performance of singing and dramatizing the Bible at the level of contents. The specific context of South Korea—whether religious, cultural, or social—alerts us to the performed transformation of the semantic range of the long-standing Christian tradition. Given the cultural differences between Western and Eastern Christianity, I contend that the adaptation of Christianity to Korean soil renders the performative dimension of the scriptures all the more semantic. In other words, the Korean ways of performing the Bible are essentially deeply rooted in those of signifying it. In the long term, Christianity turns out to be such a global religion that it provokes a more complex analysis of its scriptural performance in its widely differing range of semantics.

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Schiffhorst, Gerald J., James H. Sims, Leland Ryken, Ira Clark, and Sharon Cadman Seelig. "Milton and Scriptural Tradition: The Bible into Poetry." South Atlantic Review 50, no. 1 (January 1985): 99. http://dx.doi.org/10.2307/3199538.

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Steenberg, M. C. "An Exegesis of Conformity: Textual Subversion of Subversive Texts." Studies in Church History 43 (2007): 25–35. http://dx.doi.org/10.1017/s0424208400003077.

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‘We have learned from the Scriptures …’To speak with authority in the early Church was to speak from the Scriptures. While early Christianity may not have been a ‘religion of the book’ in the same way it is today, it was unquestionably a religion of text, and the refrain ‘we have learned from the holy Scriptures’ is a chorus in the early Christian witness. Here stood the authority of divine fulfilment. To confess merely Christ might be to proclaim a man, perhaps a prophet, perhaps a deity; but to confess ‘the scriptural Christ’ was to proclaim the Messiah foretold in divine writ, the revealed Saviour, and to find in that revelation the character and substance of the confession newly made. Nonetheless, while the text of the Old Testament might be of common heritage (though even this faced the challenge of a Marcion, who wished to do away with it), the emerging textual tradition of the Christian era provided a challenge: which text? what scripture? If the Christ of the Church is the ‘Christ of the scriptures’, determining the content of those scriptures – or those texts accorded scriptural authority in their receipt and influence -becomes critical. More than this, subverting the potential influence of texts deemed unsuitable stands as an essential task. To approach the era authentically, scholarly reading of the rise of a New Testament canon in the early Church must be combined with an understanding of the means and methodologies of its necessary correlate, textual exclusion. I shall argue here that this was accomplished through an exegetical method of subversion more intricate and nuanced than is often perceived.

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Boyle, Marjorie O'rourke. "Augustine in the Garden of Zeus: Lust, Love, and Language." Harvard Theological Review 83, no. 2 (April 1990): 117–39. http://dx.doi.org/10.1017/s0017816000005599.

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Augustine's assimilation of Christ to wisdom in the philosophical tradition established a paradigm for method in theology. If in the beginning was the Word, and that primordial Word was analogous to intellectual concept rather than oral discourse, then in ideal imitation the theologian was a dialectician rather than a rhetorician. Yet if Christ is wisdom and the language of wisdom is dialectic, why did he speak rhetorically? Why the simile rather than the syllogism? Augustine proposed that scripture is divine baby talk. The academic business of theology became its education into human mature language by translating its images into ideas. Yet a hermeneutical and exegetical revolution since the late nineteenth century has, through historical and literary criticisms, restored scripture as rhetoric to its legitimate religious status. The conventional apologetics of pabulum is now intolerable. This alteration in norm is influencing, in the history of theology, an evaluation of the tradition as rhetoric. The research, although belated, may prove as revisionist as in scriptural studies. As the master rhetorician of anti-rhetoric was Augustine, a critical examination of the rationale for his methodological displacement of the scriptural norm with the contemplative ideal is cogent.

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Dissertations / Theses on the topic "Scriptural tradition"

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Barrett, David. "The 12 steps of recovery and the Orthodox scriptural tradition." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Koperski, Andrew Robert. "Breaking with Tradition: Jerome, the Virgin Mary, and the Troublesome “Brethren” of Jesus." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1524837953738555.

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Berg, Steven W. "Totally in tradition and totally in Scripture the implications of the Catholic notion of sola scriptura /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Jordan, Sheila Patricia. "A spirituality of the heart in the context of the Franciscan eremitical tradition : a scriptural understanding of "heart", "desert", and "conversion" as the basis of this, both historically and in the present day / by Patricia Jordan." Thesis, North-West University, 2003. http://hdl.handle.net/10394/355.

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To speak of the heart is to speak a universal language. After a brief examination of poetry, prose, art and music, we discuss and analyse the word heart in its universal applicability within different religions, eras, cultures and creeds. Our particular focus is then centred in Sacred Scripture where we find the most comprehensive understanding of the word heart. Tracing the depth and richness of its meaning throughout the Scripture texts, we are faced with the human paradox of good and evil, both of which proceed from the mysterious realm of the heart where freedom and grace engage us in ways that are at times beyond our comprehension. Examining the place of the desert in the process of forming the heart - which we understand to be the vital, inner core of a person - we highlight the struggle involved in this process, suggesting as the desert Fathers have before us, that the heart itself is at times a battlefield. Rooting ourselves in the Sacred Scriptures and in continuity with the Christian tradition, we introduce St. Francis of Assisi. Analysing and interpreting St. Francis' journey into his own heart and to the heart of others, leads us to a consideration of the part the desert plays in this journey. This analysis is directly related to the active-contemplative question that has been the subject of debate ever since the time of Jesus in his encounter with Martha and Mary. Dualistic language and thinking suggests that the different dimensions of life stand in opposition, leading to an either/or situation rather than an acceptance of a more integrated both/and approach. In an effort to avoid dualism and embrace paradox, we facilitate the journey of the heart towards wholeness and integration, combining theory and practice by bringing the fruit of this research to completion in The Portiuncula, a centre for Franciscan prayer and solitude, a new expression of our Third Order Regular Franciscan charism. Developing an innovative approach to St. Francis Rule for Hermitages, we discuss the significance of this, not only for members of the Franciscan family but for every person on the spiritual quest and the journey of the heart. After the example of St. Francis of Assisi, we have tried to capture the spirit of his following in the footsteps of the Word made flesh, Jesus Christ. In grappling with the implications of a literal following of Jesus Christ, and the challenges this poses for every individual in his or her uniqueness, we enter the realm of mystery, paradox, freedom and grace: the heart. Presenting a spirituality of the heart in the context of the biblical understanding of "heart", "desert", and "conversion", in the context of the Franciscan eremitical tradition, we continue the universal quest for the fullness of love which is mysteriously contained in the twofold but unified experience of contemplation and compassion.
Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2004.

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Guite, Ayodeji Malcolm. "The art of memory and the art of salvation : a study with reference to the works of Lancelot Andrewes, John Donne and T.S. Elliot." Thesis, Durham University, 1993. http://etheses.dur.ac.uk/1705/.

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Inge, John. "A Christian theology of place." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1235/.

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The contention of this thesis is that place is much more important in human experience and in the Christian scheme of things than is generally recognised. I first survey the manner in which place has been progressively downgraded in Western thought and practice in favour of a concentration upon space and time. I note that during the latter part of the twentieth century scholars in a variety of disciplines have suggested that place is much more important than this prevailing discourse would suggest. Few theologians, however, recognise the importance of place. I suggest that, in this respect, theologians owe more to the mores of modernity than to a thorough engagement with the Christian scriptures and tradition. Second, I embark upon such an engagement with the scriptures. My findings suggest that their witness confirms that, from a Christian perspective, place is vital. With this in mind, my third step is to propose that the best way of understanding the role of place in a manner consonant with the Biblical narrative is sacramentally. Fourth, I test this hypothesis by examining the Christian tradition's approach to pilgrimage and investigate how it might be applied to holy places and churches in general. Finally, I conclude that a renewed appreciation of place by theologians and churchpeople, which their scriptures and tradition invite, would enable them to offer much to a society still trapped in the paradigm of modernity which underestimates place, with dehumanising effect.

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Mezgueldi, Zohra Bonn Charles Gontard Marc. "Oralité et stratégies scripturales dans l'oeuvre de Mohammed Khaïr-Eddine." [S.l.] : [s.n.], 2000. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2001/mezgueldi_z.

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Weniger, Robert Stone. "Scripture as understood by Protestant evangelicals and the Eastern Orthodox Church." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Mezgueldi, Zohra. "Oralité et stratégies scripturales dans l'oeuvre de Mohammed Khai͏̈r-Eddine." Lyon 2, 2000. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2001/mezgueldi_z.

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Ce travail sur l'oeuvre de M. Khaïr-Eddine cherche à saisir les rapports entre le littéraire et le culturel à travers l'inscription de l'oralité dans l'écriture. Passant par l'examen des formes d'expression dominantes dans l'oeuvre et relatives à une problématique de la parole, du corps et de l'identité, cette recherche s'attache à dégager une poétique de l'oralité. L'analyse des stratégies scripturales vise ainsi à déceler l'empreinte laissée par l'imaginaire à l'oeuvre dans l'écriture par un espace symbolique. Ce champ culturel, identitaire, inaugural et déterminant avec lequel l'écriture entretient des rapports conflictuels s'articule autour de la figure maternelle. L'analyse de cette focalisation montre les significations qu'elle entraîne à un niveau social, culturel, linguistique, psychique, identitaire et esthétique. De là, l'ouverture de cette étude sur une réflexion qui n'entend pas la notion d'oralité uniquement comme désignation de la tradition orale, d'une pratique culturelle, spécifique mais aussi dans le sens de l'émergence d'une esthétique scripturale, engageant une conception originale du langage littéraire, du rapport avec la création et d'un être au monde
The present study seeks to uncover in this production the emergence of orality in writing. Analysing the different aspects present in the very structure of the text, at the heart of which is an orality has been inscribed, is a focus of this study. The critical perspective on this literary production is one that consists of renewing the umbilical tie between the writer and the culture of his birth, especially popular culture which is an oral and maternel culture. This analysis of the strategy of writing seeks also to discern the transcription of orality in the text as a reestablished relationship with the mother-word. As an inaugural body, the mother-word lays out an entire cultural realm, a symbolic field, and thereby inscribes the problematic of identity within that of language. The mother-word is important in the constitution and grounding of the imaginary. It is this imaginary that operates in scriptural and poetic activity

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Amirav, Hagit. "Exegetical traditions and the rhetoric of John Chrysostom : a study of the homilies on Noah and the flood." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391019.

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Books on the topic "Scriptural tradition"

1

Early Sikh scriptural tradition: Myth and reality. Amritsar: Singh Bros., 1999.

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Fuss, Michael. Buddhavacana and Dei verbum: A phenomenological and theological comparison of scriptural inspiration in the Saddharmapuṇḍarīka sūtra and in the Christian tradition. Leiden: E.J. Brill, 1991.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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Benedict. God's word: Scripture, tradition, office. San Francisco: Ignatius Press, 2008.

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Not by scripture alone: A Catholic critique of the Protestant doctrine of Sola Scriptura. Santa Barbara, CA: Queenship Pub. Co., 1997.

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Binding testimony: Holy scripture and tradition. New York: Peter Lang Edition, 2014.

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Scripture and tradition in the church: Yves Congar, O.P.'s theology of revelation and critique of the protestant principle of sola scriptura. Manchester, New Hampshire: Sophia Institute Press, 2014.

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Graves, Robert W. Strangers to fire: When tradition trumps scripture. Woodstock, Georgia: Foundation for Pentecostal Scholarship, 2014.

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Book chapters on the topic "Scriptural tradition"

1

Slater, Gary. "Between Comparison and Normativity: Scriptural Reasoning and Religious Ethics." In Scripture, Tradition, and Reason in Christian Ethics, 45–66. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25193-2_3.

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Prickett, Stephen. "Chapter Thirty-eight. Scriptural Interpretation in the English Literary Tradition." In Hebrew Bible / Old Testament: The History of Its Interpretation, 926–42. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666539824.926.

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O'Loughlin, Thomas. "Tradition and Exegesis in the Eighth Century: The Use of Patristic Sources in Early Medieval Scriptural Commentaries." In Instrumenta Patristica et Mediaevalia, 217–39. Turnhout: Brepols Publishers, 1999. http://dx.doi.org/10.1484/m.ipm-eb.4.000810.

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McGinn, Bernard. "Women reading the Song of Songs in the Christian tradition." In Scriptural Exegesis, 281–92. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780199206575.003.00017.

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"Daniel and Greek scriptural tradition." In Old English Biblical Verse, 231–333. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9780511553004.005.

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Spannaus, Nathan. "An Epistemological Critique." In Preserving Islamic Tradition, 91–111. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190251789.003.0003.

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The main premise of Qursawi’s reformism is that any action or belief must be based on the most certain sources of religious knowledge—Qur’an and sound hadith—to the exclusion of anything not conforming to them. He took aim at taqlid, the widespread reliance upon which obscured any position’s basis and obliged adherence to ulama’s interpretations rather than scripture. The “scaffolding” of postclassical scholarship limited scholars’ autonomy to engage directly with scripture in order to preclude divergent and incorrect positions, but Qursawi saw it as allowing error to spread unchecked, and he criticized ulama for failing as religious interpreters and guides for the community. Since they could not be relied upon necessarily, he argued therefore that any position must be verified through tahqiq to ensure scriptural and logical correctness.

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Neil, Bronwen. "Scriptural Models of Dream Interpretation." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE, 24–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0002.

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This chapter traces the models of prophetic dream interpretation that were available to late antique Jewish, Byzantine Christian, and early Islamic writers from their own scriptural traditions. It offers a survey of those foundational scriptural traditions regarding the spiritual value and meaning of dreams and visions. First, it examines the Hebrew scriptures on prophetic dreams and their hierarchy of revelation. The ambiguity inherent in enigmatic dreams gave the chance of a starring role to two young men blessed with the divine gift of dream interpretation, Joseph and Daniel. Women had only a very limited place within the Hebrew prophetic tradition. Prophetic women were given a great chance to star in the New Testament writings, and especially in early apostolic tradition of Montanism. The chapter discusses how this third-century prophetic movement dealt with the question of extra-biblical prophecy through visions. The problem of discerning true from false prophets will be found to be a live issue for early Christian commentators such as Origen of Alexandria. Finally, the chapter contrasts the Judaeo-Christian scriptural tradition with the Qur’anic verses in which Muhammad, the Seal of the Prophets, described his various revelations.

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"Tracing Scriptural Authority." In The Scriptures of Israel in Jewish and Christian Tradition, 253–63. BRILL, 2013. http://dx.doi.org/10.1163/9789004247727_018.

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"Index C: Scriptural Themes." In Thomas Becket in the Medieval Latin Preaching Tradition, 252–54. Turnhout: Brepols Publishers, 1992. http://dx.doi.org/10.1484/m.ipm-eb.4.001072.

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Singh Mann, Gurinder. "The Beginning of the Scriptural Tradition." In The Making of Sikh Scripture, 32–50. Oxford University Press, 2001. http://dx.doi.org/10.1093/0195130243.003.0003.

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Reports on the topic "Scriptural tradition"

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

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

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