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Journal articles on the topic 'Scriptural tradition'
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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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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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Алиева, Ольга Валерьевна. "Scripture as Tradition: St. Basil of Caesarea on the Book of Genesis." Библия и христианская древность, no. 2(6) (June 17, 2020): 66–80. http://dx.doi.org/10.31802/2658-4476-2020-2-6-66-80.
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В статье уточняется значение понятия «Предание» у свт. Василия Великого на материале его «Шестоднева», а также рассматривается связь между понятиями παράδοσις и δόγμα. Автор показывает, что свт. Василий Великий рассматривал Предание как раскрытие смысла Писания, понимание «неясностей» которого возможно благодаря просвещению Святого Духа. В свою очередь, устное Предание также имеет «прикровенную» форму и требует усилий читателя и помощи Святого Духа для понимания сокрытой в нём δόγμα. Именно в этом смысле можно говорить о том, что δόγμα умалчивается. Таким образом, речь идёт не о независимом от Писания источнике, но о таинственном действии Святого Духа. This paper considers the notion of «tradition» in St. Basil of Caesarea’s Homilies in Hexaemeron, with a special focus on the relation between the terms παράδοσις and δόγμα. The author claims that Basil sees non-Scriptural παράδοσις as a result of «extraction» of the theological meaning of the Scriptural παράδοσις. This meaning, in line with the Pauline tradition, canonly be revealed by the Holy Spirit, Who bestows the power to contemplate the δόγμα hidden in παράδοσις. It is only in this sense that δόγμα, for St. Basil, is «preserved in silence» (as he says in De Spiritu Sancto). It is not a «secret» source independent of the Scripture that Basil has in mind saying that δόγμα is kept hidden, but the revelatory function of the Spirit which his theological opponents failed to recognize. His Homilies in Hexaemeron confirm this interpretation.
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Алиева, Ольга Валерьевна. "Scripture as Tradition: St. Basil of Caesarea on the Book of Genesis." Библия и христианская древность, no. 2(6) (June 17, 2020): 66–80. http://dx.doi.org/10.31802/2658-4476-2020-2-6-66-80.
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В статье уточняется значение понятия «Предание» у свт. Василия Великого на материале его «Шестоднева», а также рассматривается связь между понятиями παράδοσις и δόγμα. Автор показывает, что свт. Василий Великий рассматривал Предание как раскрытие смысла Писания, понимание «неясностей» которого возможно благодаря просвещению Святого Духа. В свою очередь, устное Предание также имеет «прикровенную» форму и требует усилий читателя и помощи Святого Духа для понимания сокрытой в нём δόγμα. Именно в этом смысле можно говорить о том, что δόγμα умалчивается. Таким образом, речь идёт не о независимом от Писания источнике, но о таинственном действии Святого Духа. This paper considers the notion of «tradition» in St. Basil of Caesarea’s Homilies in Hexaemeron, with a special focus on the relation between the terms παράδοσις and δόγμα. The author claims that Basil sees non-Scriptural παράδοσις as a result of «extraction» of the theological meaning of the Scriptural παράδοσις. This meaning, in line with the Pauline tradition, canonly be revealed by the Holy Spirit, Who bestows the power to contemplate the δόγμα hidden in παράδοσις. It is only in this sense that δόγμα, for St. Basil, is «preserved in silence» (as he says in De Spiritu Sancto). It is not a «secret» source independent of the Scripture that Basil has in mind saying that δόγμα is kept hidden, but the revelatory function of the Spirit which his theological opponents failed to recognize. His Homilies in Hexaemeron confirm this interpretation.
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Low, Anthony. "Review: Milton and Scriptural Tradition: The Bible into Poetry." Christianity & Literature 34, no. 2 (March 1985): 53–55. http://dx.doi.org/10.1177/014833318503400219.
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Fowler, David C. "Chaucer and Scriptural Tradition ed. by David Lyle Jeffrey." Studies in the Age of Chaucer 8, no. 1 (1986): 203–9. http://dx.doi.org/10.1353/sac.1986.0024.
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Harding, Matthew S. "ATONEMENT THEORY REVISITED: CALVIN, BEZA, AND AMYRAUT ON THE EXTENT OF THE ATONEMENT." Perichoresis 11, no. 1 (June 1, 2013): 51–75. http://dx.doi.org/10.2478/perc-2013-0003.
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ABSTRACT Throughout the bulk of the Reformed Tradition’s history within both Europe and the United States, most scholars have dismissed pastor and theologian Moïse Amyraut as a seventeenth century French heretic whose actions and theology led to the demise of the Huguenots in France. However, upon further introspection into Amyraut’s claims as being closer to Calvin (soteriologically) than his Genevan successors, one finds uncanny parallels in the scriptural commentaries and biblical insight into the expiation of Christ between Calvin and Amyraut. By comparing key scriptural passages concerning the atonement, this article demonstrates that Reformed theologian Moïse Amyraut in fact propagated a universal atonement theory which parallels Calvin’s, both men ascribing to biblical faithfulness, a (humanistic) theological method, and similar hermeneutic. As such, both Calvin and Amyraut scripturally contend that God desires and provided the means for the salvation of the whole world. Further, the article demonstrates that Calvin’s successor, Theodore de Beza, could not in fact make the same claims as Amyraut, this article demonstrating that Beza went beyond Calvin’s scriptural approach to Christ’s expiation. Therefore, this article supports a more centrist approach from within and outside the Reformed tradition by demonstrating that Calvin and Amyraut concentrically held to God’s gracious provision in Christ for the saving of the whole world, for those who would believe in Christ for salvation.
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Allen, Garrick V. "Rewriting and the Gospels." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 58–69. http://dx.doi.org/10.1177/0142064x18788977.
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This article explores the ways in which the New Testament functions as a witness to Jewish literary production, focusing on the concept of rewritten scripture. I argue that Matthew’s relationship to Mark offers insight into critical discussions regarding rewritten scripture as a concept. These early Christian texts lend credibility to the idea that the generic aspects of the rewritten scripture are secondary to its identity as a flexible set of exegetical procedures practised on a scriptural base tradition. I explore this issue by analysing the controversial history of scholarship on rewritten texts and by analysing the ways in which Matthew’s use of Mark constitutes rewrittenness.
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Debel, Hans. "Anchoring Revelations in the Authority of Sinai: A Comparison of the Rewritings of “Scripture” in Jubilees and in the P stratum of Exodus." Journal for the Study of Judaism 45, no. 4-5 (September 23, 2014): 471–92. http://dx.doi.org/10.1163/15700631-12340060.
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As a contribution to the on-going scholarly process of developing a new paradigm for the study of authoritative Scripture within Second Temple Judaism, this paper investigates the use of one particular authority-conferring strategy both within the Scriptural texts themselves and in a prominent example of “rewritten Scripture.” After some introductory reflections on the notion of “Authoritative Scripture,” it specifically explores how the tradition of the theophany at Sinai functions in the book of Jubilees and in the Priestly layer within the Pentateuch. As such, it also attempts to bring classical redaction criticism of the biblical texts into dialogue with the study of other Second Temple Jewish writings.
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Vette, Nathanael. "Kenaz: A figure created out of the scriptures?" Journal for the Study of the Pseudepigrapha 29, no. 4 (June 2020): 245–59. http://dx.doi.org/10.1177/0951820720929685.
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Kenaz is a marginal figure in the Jewish scriptures. And yet for Pseudo-Philo, Kenaz’s importance rivals that of Moses and Joshua. Pseudo-Philo gives Kenaz a long and illustrious career unparalleled in the extant literature (LAB 25–28). But whereas past scholarship has seen the roots of Pseudo-Philo’s description of Kenaz in the language of Judg 1–3, this link is tenuous at best. Instead, the description of Kenaz is pieced together out of unrelated passages from the Jewish scriptures. This article explores the scriptural sources for Pseudo-Philo’s description of Kenaz. In short, Pseudo-Philo has not inherited Kenaz from tradition or exegesis but has invented him using the Jewish scriptures.
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Haug, Kari Storstein. "Possibilities and Limitations of Interreligious Scripture Reading." Mission Studies 31, no. 2 (July 14, 2014): 157–70. http://dx.doi.org/10.1163/15733831-12341331.
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Interreligious hermeneutics is an area of research which has developed rapidly in recent years. Studies include both general discussions about hermeneutical and methodological issues related to interreligious encounters, and more specific discussions of the interreligious engagement with religious scriptures. This article focuses on the latter, and more specifically on the contribution of interreligious scriptural reading to the practice of dialogue. It discusses how, and to what extent, reading and studying scriptures of another religious tradition than one’s own could contribute constructively in the context of interreligious dialogue. The discussion is based on an analysis of empirical examples of Thai Buddhist readings of Old Testament wisdom texts.
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Borchardt, Francis. "The LXX Myth and the Rise of Textual Fixity." Journal for the Study of Judaism 43, no. 1 (2012): 1–21. http://dx.doi.org/10.1163/157006312x617326.
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Abstract This brief study investigates the desire for a fixed textual form as it pertains to scripture in the Judean tradition. It particularly delves into this phenomenon in three early versions of the Septuagint origin myth. This paper argues that this myth is invaluable for the study of transmission and reception of scripture, as it is one of the earliest testimonies to the desire for a scriptural text to be frozen. By highlighting the ways the author of the Letter of Aristeas, Philo, and Josephus deal with the issue of textual fixity in the origin myth, this study aims to elucidate the range of opinions held by Judeans concerning the process of transmission of their holy books.
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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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Nemes, Steven. "On Reading the Bible as Scripture, Encountering the Church." Perichoresis 18, no. 5 (December 1, 2020): 67–86. http://dx.doi.org/10.2478/perc-2020-0029.
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AbstractAs an exercise in the ‘theology of disclosure’, the present essay proposes a kind of phenomenological analysis of the act of reading the Bible as Scripture with the goal of bringing to light the theoretical commitments which it implicitly demands. This sort of analysis can prove helpful for the continuing disputes among Protestants, Catholics, and Orthodox insofar as it is relevant for one of the principal points of controversy between them: namely, the relationship between Scripture, Tradition, and Church as theological authorities. It proceeds by analyzing both the objective and subjective ‘poles’ of the act, and it illuminates the presence of the Church and her Tradition on both sides. The Church—i.e., the community of God’s people—is both that which is immediately encountered in the text, as well as the factor which enables scriptural reading in the first place. The article terminates with an application of the insights of the preceding discussion to the controversy about icons.
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Otten, Willemien. "Nature and Scripture: Demise of a Medieval Analogy." Harvard Theological Review 88, no. 2 (April 1995): 257–84. http://dx.doi.org/10.1017/s0017816000030339.
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Throughout the history of Christian thought the theological role of scripture as source of transcendent meaning has exercised considerable influence on the art and manner of biblical interpretation. In the early church the problems revolved mostly around the canon, specifically although not exclusively the New Testament, as defining the confines of scripture. The question arose, therefore, which biblical writings were divinely inspired and which were of doubtful origin. The latter were unacceptable for the Christian communities that had broken away from their ancestral Judaic religion. Even before the canon was fixed, however, the problems shifted from the divinely inspired composition of the Bible to its intrinsic signification; interpreters saw scriptural language itself as infused with theological content. As exegetical positions led to the development of credal statements that solidified into theological dogma, the early church established a link between biblical interpretation and sound doctrine. By enforcing sanctioned interpretations through effective excommunication, an ever more powerful church sealed the dominance of orthodoxy over heresy with the nearly divine force of ecclesiastical authority. In the church-dominated culture of the Middle Ages, the adequacy of scriptural interpretation—its method, its content, the credentials of its practitioners—often depended on its conformity with an expanding theological tradition.
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Krause-Loner, Shawn. "Be-Witching Scripture." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (March 14, 2008): 273–92. http://dx.doi.org/10.1558/post.v2i2.273.
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This article describes the idea of the Book of Shadows (BoS) within both historical and contemporary Wicca/Neopagan Witchcraft, focusing specifically on how the BoS may be understood as “scripture.” The concept of “scripture” within this work is defined as a tripartite matrix of textuality, performance, and iconicity. Through a descriptive investigation of the history of the religion and the BoS, its use as ritual text and as ritual object, its physical meaning and iconicity, and its invested authority, this article shows that the BoS can be understood as a form of scripture, in a functional and analogous sense. In addition, the article briefly discusses the effect of popular “howto” books on scriptural or canonical authority and how these, along with the concept of the BoS, are serving to routinize and standardize a tradition that largely prides itself on being creative and spontaneous.
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Lasker, Daniel J. "Mary in Jewish Tradition." Veritas (Porto Alegre) 63, no. 1 (April 23, 2018): 26. http://dx.doi.org/10.15448/1984-6746.2018.1.29652.
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Since Jews rejected the miraculous account of Jesus' birth, they assumed that Mary conceived through illicit sexual activity, sometimes expressed in vulgar terms. Some Jews refuted the possibility of virgin birth by use of philosophical arguments, and others offered scriptural arguments against Mary's perpetual virginity. Despite generally negative views of Mary, there is evidence of an attraction to the idea of a semi-divine female role model and it is possible that certain Kabbalistic interpretations of the divine presence have Marian overtones.***Maria na Tradição Judaica***Uma vez que os judeus rejeitaram o relato milagroso do nascimento de Jesus, eles assumiram que Maria era concebida através de atividade sexual ilícita, às vezes expressa em termos vulgares. Alguns judeus refutaram a possibilidade do nascimento virginal por meio de argumentos filosóficos e outros ofereceram argumentos bíblicos contra a virgindade perpétua de Maria. Apesar das opiniões geralmente negativas acerca de Maria, há evidências de uma atração pela idéia de um modelo feminino semi-divino e é possível que certas interpretações cabalísticas da presença divina tenham mapeamentos marianos.
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Barrette, Rev Gene. "Spiritual Direction in the Roman Catholic Tradition." Journal of Psychology and Theology 30, no. 4 (December 2002): 290–302. http://dx.doi.org/10.1177/009164710203000404.
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This article presents the practice of spiritual direction in the Roman Catholic tradition. Specific attention is given to: definition and description of spiritual direction, scriptural roots, Roman Catholic specificity, practice in the early Church and association with the beginning of Monasticism, and the impact of Vatican II. The development of different forms of spiritual direction is presented within the context of the variety of theological, philosophical, cultural, and historical biases evident throughout church history. The process of authentic spiritual transformation and the role of the spiritual director plays are described–-both as it was understood historically and in terms of the present practice. Contrasts between spiritual direction and traditional psychotherapy are proposed.
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Skinner, Barbara. "Russia’s Scriptural “Reformation” in the Late Eighteenth and Early Nineteenth Centuries." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 5 (November 27, 2017): 73–102. http://dx.doi.org/10.21900/j.vivliofika.v5.550.
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The Russian Orthodox Church never experienced a movement that placed the authority of Scriptures over that of the Church, which was characteristic of the Protestant reformations in Western Europe. Nevertheless, an increased emphasis on the Scriptures and a desire to translate the Bible into the vernacular arose in the late 18th and early 19th centuries in Russia. Aside from the work of the Russian Bible Society, scholars have not shed much light on this trend as it occurred within clerical education. This article argues that the episode of the Bible Society was a critical chapter within a larger story of important theological and pedagogical shifts within Russian Orthodox education and values. The roots of the Russian biblical translation effort extend back to the eighteenth century, when ethnic Russian clerical scholars gained the linguistic abilities in Greek and Hebrew to translate based on the ancient texts, and when more attention began to be paid to both vernacular Russian instruction and Scriptural study in the ecclesiastical schools. These trends flourished more deeply in the first half of the nineteenth century. Thus, although Russia did not undergo a reformation in the Western sense of the word, it underwent similar internal reforms that brought the Scriptures into a more central role in the church without undermining Church authority and tradition.
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Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (April 16, 2021): 34. http://dx.doi.org/10.3390/philosophies6020034.
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What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separation of theology and philosophy, I argue, Spinoza, at least in some crucial passages, shows himself to be engaged in the project of retrieving the truths of philosophy through the interpretation of Scripture. Thus, there are two contradictory strains at work in Spinoza’s philosophy of religion: he systematically denies that Scripture is the locus of truth, yet he articulates parts of his philosophical anthropology and rational theology by means of Scriptural exegesis. Both of these strains, however, depend on the claim that the final arbiter of truth about the divine and the one true act of worship of God is metaphysics.
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DeNapoli, Antoinette Elizabeth. ""Write the Text Letter-by-Letter in the Heart"." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 1 (June 5, 2010): 3–40. http://dx.doi.org/10.1558/post.v4i1.3.
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The performance of the Rāmāyan, a popular, medieval Hindi text composed by the Indian poet/saint Tulsidas, constitutes an important genre in the “rhetoric of renunciation” for female Hindu ascetics (sādhus) in Rajasthan. It is used by them, along with the singing of devotional songs (bhajans) and the telling of religious stories (kahānī), as integral to their daily practice of asceticism. This essay examines the performance and textual strategies by which non- and semi-literate female sādhus create themselves as “scriptural”—how they perform a relationship with the literate textual tradition of the Tulsi Rāmāyan—and thus engender female religious authority in the male-dominated institution of renunciation, in which men are often considered by Indian society as “the” experts in sacred texts. For these female sādhus, Rāmāyan performance functions as a rhetorical strategy with which they construct their tradition of devotional asceticism as a non-orthodox and vernacular alternative to the dominant (and orthodox) Sanskritic textual model of Brahmanical asceticism. The sādhus’ identification of Rāmāyan expressive traditions with Tulsidas’ written text contributes a new perspective on the concept of scripture, and their textual practices provide an alternative model of scripturality to current analytical models which equate it with individuals’ engagement with the written sacred text.
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Commins, Gary. "Woody Allen's Theological Imagination." Theology Today 44, no. 2 (July 1987): 235–49. http://dx.doi.org/10.1177/004057368704400210.
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“ ‘To you, I'm an atheist. To God, I'm the loyal opposition.’ … Allen comes out of the Jewish tradition which, from its scriptural roots, has poked and prodded the powerful. He turns this protest against a powerful God, saying ‘Thou hast a good job. Don't blow it.” ’
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Rippin, Andrew. "The Muslim Samson: medieval, modern and scholarly interpretations." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 239–53. http://dx.doi.org/10.1017/s0041977x08000529.
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AbstractThe biblical figure of Samson (Judges 13: 1–16: 31) is not mentioned by name in the Quran. He was, however, incorporated by medieval Muslims such as al-Ṭabarī and Tha‘labī into the quranic prophetic world. How and why that was accomplished is the initial focus of this paper. While the medieval ability to find Samson in the text of scripture was admittedly limited, the attempt does illustrate the process of fitting scripture into a pre-existing world view itself composed on the basis of a variety of competing priorities. That world view does not always agree with the biblical text, nor with the full dimension of the living traditions of Judaism and Christianity; rather, the overall cultural framework of the Islamic tradition necessitated a range of interpretive strategies, dictated by the demands of the interpretive situation. Putting this medieval interpretive process in focus provides a context for discussing some modern Muslim views of Samson, about whom it is sometimes proclaimed proudly that he is not to be found in scripture. Why that position should be taken proves revealing of the process and the priorities of modern quranic interpretation. Marked by the abandonment of the value of tradition, contemporary interpretive strategies involve the same hermeneutical processes found in the medieval approach – the fitting of world views to the text of scripture – with the primary difference to be located in the rejection of the accumulative nature of the interpretive enterprise. Finally, the role of modern “secular” scholarship interacts with Muslim tradition by its focus on the boundaries of a strict scriptural text as the source of Islam. The scholarly focus on the textual is seen in a world view not of confessional dogma but one that still supports a confessional position that is also textually focused. It pretends to an appearance of being “scientific”. Scholarship plays its own political role within the process of modern interpretation.
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Aist, Rodney. "Pilgrimage In The Celtic Christian Tradition." Perichoresis 15, no. 1 (May 1, 2017): 3–19. http://dx.doi.org/10.1515/perc-2017-0001.
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Abstract This papers explores the diversity of pilgrim expressions in the Celtic Christian sources, focusing largely upon scriptural and theological images-namely, the image of Jerusalem, the example of Abraham, and journey as a metaphor for the earthly life. Discussion on Celtic interest in Jerusalem will focus on the text, De locis sanctis, by Adomnán of Iona (d. 704). Central to Abrahamic pilgrimage is the ideal of being a stranger, foreigner, exile and alien in the world. Columbanus (d. 615) and Columba (d. 597) are both described as pilgrims in the tradition of Abraham. The life of Patrick raises the question of the relationship between Abrahamic pilgrimage and the missionary life. The phenomenon of the seafaring monks, most famously St Brendan, will also be discussed through the lens of Abraham, while the corresponding text, The Voyage of St Brendan, will lead to a short discussion of liturgy as a form of pilgrimage. Finally, the lifelong journey of the Christian life-expressed through the metaphors of road and journey in the writings of Columbanus-will be discussed.
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Tov, Emanuel. "The Authority of Early Hebrew Scripture Texts." Journal of Reformed Theology 5, no. 3 (2011): 276–95. http://dx.doi.org/10.1163/156973111x608516.
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Abstract Our investigation begins with an analysis of the abstract and tangible aspects of Scriptural authority after the first century ce, thus laying the foundation for a discussion of this topic in earlier times. It is much more difficult to define authority at that early stage than in later periods, because Scripture was still in the making. We avoid an analysis of canonization, focusing on ancient scrolls, but realize that scrolls were only copied after a book had obtained an authoritative status. Among the textual witnesses of Scripture, we assume textual plurality, which is particularly noticeable at Qumran, across the board, while the proto-rabbinic movement adhered only to the proto-MT texts, and the Samaritans only to their own Torah. We describe different kinds of Scripture scrolls, assuming that Scripture-like scrolls such as liturgical, excerpted and partial scrolls had no authoritative status, while all other scrolls did. These scrolls were authoritative throughout ancient Israel in spite of the differences between them, although it is unclear which source other than tradition granted that authority. We provide some tentative criteria for assuming an authoritative status.
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Ladouceur, Paul. "The Experience of God as Light in the Orthodox Tradition." Journal of Pentecostal Theology 28, no. 2 (September 14, 2019): 165–85. http://dx.doi.org/10.1163/17455251-02802002.
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This article explores the sense of John the Evangelist’s expression God is Light (1 Jn 1.5) in the Orthodox tradition, both in the experience of mystics and its theological ramifications. The article reviews the scriptural basis for the experience of God as Light and presents first-hand accounts in Symeon the New Theologian (949–1022), Seraphim of Sarov (1759–1833), Archimandrite Sophrony (Sakharov) (1896–1993), and Nicolae Steinhardt (1912–1989), and in Orthodox liturgical services. Beyond a metaphorical expression or a psychological experience, God as Light, often called the ‘Uncreated Light’, in Orthodox theology is considered an experience of the divine energies, as distinct from the divine essence, a theology elaborated notably by Gregory Palamas (1296–1359), and is a foretaste of union with God, ‘deification’ or theosis.
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Shackle, Christopher. "Repackaging the ineffable: changing styles of Sikh scriptural commentary." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 255–77. http://dx.doi.org/10.1017/s0041977x08000530.
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AbstractThe special importance of the Ādi Granth as the defining scripture of the Sikhs has encouraged the production of commentaries whose language and approach reflect changing understandings of the Gurus' teachings over the last four centuries. The oral style of the earlier commentaries which typically demonstrate a catholic inclusiveness towards the wider Indic tradition came largely to be replaced in the twentieth century by the more exclusive approach of Sikh reformist commentators, in part aroused by the dismissive attitudes of the first English translation by Trumpp. Continuing to shape most modern understandings of the scripture, these highly organized commentaries composed in the new idiom of Modern Standard Panjabi are only now beginning to be challenged by new styles of exegesis being pioneered in the Sikh diaspora.
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Sullivan, Bruce M. "The Religious Authority of the Mahābhārata: Vyāsa and Brahmā in the Hindu Scriptural Tradition." Journal of the American Academy of Religion LXII, no. 2 (1994): 377–402. http://dx.doi.org/10.1093/jaarel/lxii.2.377.
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Higton, Mike. "Criticism, obedience and exile." Theology 112, no. 869 (September 2009): 323–32. http://dx.doi.org/10.1177/0040571x0911200502.
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I use Edward Said's essays on secular and religious criticism to explore the apparent opposition between university education understood as unfettered criticism and theological education understood as faithfulness to a specific tradition. I ask where theological education actually fits on Said's map, and argue that, in fact, it straddles the opposition he draws, such that it can properly be described as both traditional and critical, as both religious and secular. In the process, I suggest that such religious and secular theological education could appropriately consist of a mixture of ‘obedience seeking understanding’, a certain kind of ecumenism, and scriptural reasoning.
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Duluș, Mircea G. "Philip-Philagathos’ allegorical interpretation of Heliodorus’ Aithiopika: Eros, mimesis and scriptural anagogical exegesis." Byzantinische Zeitschrift 114, no. 3 (September 1, 2021): 1037–78. http://dx.doi.org/10.1515/bz-2021-0055.
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Abstract The debate over the authorship of the allegorical interpretation of Heliodorus’ novel extant in codex Marc. Gr. 410 (coll. 522) bequeathed to subsequent scholarship the assumption that the text belongs to the Neoplatonic allegorical tradition of reading Homer. This essay aims to revisit this philosophical attribution and argue that the terms and philosophical categories alluded in this allegory are characteristic of a long tradition of Patristic analysis, and more specifically of Gregory of Nyssa and Maximus Confessor’s exegesis. Setting forth new textual evidence, it argues that the exegetical practice displayed in the allegory reflects Maximus Confessor’s anagogical exegesis (i. e., the etymological and numerical speculations) and Gregory of Nyssa’s pedagogy of desire and doctrine of spiritual progress as set forth in the Homilies on the Song of Songs and The Life of Moses.
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Gibson, Michael D. "The Beauty of the Redemption of the World: The Theological Aesthetics of Maximus the Confessor and Jonathan Edwards." Harvard Theological Review 101, no. 1 (January 2008): 45–76. http://dx.doi.org/10.1017/s0017816008001727.
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Catholic theologian Hans Urs von Balthasar, in hisHerrlichkeit, laments the eclipse of the aesthetic in modern theology, noting that thebeingof a Christian is itself a thing of beauty inscribed by the grace of God; that is, it is a form of existence “opened up to us by the God-Man's act of redemption. . . . God's incarnation perfects the whole ontology and aesthetics of created being.” Von Balthasar traces the loss of the aesthetic dimension from Protestant theology to the Reformation principle ofsola scriptura, which seeks to abstract “data” of scriptural revelation into objective formulae. This approach leads to the historicism of Hegel, Schelling, Schleiermacher, and Barth, effectively removing the meditative gaze from theological contemplation. Von Balthasar's ultimate argument is that it is necessary for Protestant theology to revive the Alexandrian tradition in order to recover the “transcendent principle of beauty as derived from and most proper to God,” which is to be “for us the very apex and archetype of beauty in the world.”
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Green, Warren. "The Karaite Community in Interwar Poland." Nationalities Papers 14, no. 1-2 (1986): 101–9. http://dx.doi.org/10.1080/00905998608408036.
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The Karaites are a schismatic Jewish sect which severed itself from the Babylonian Jewish community in the eighth century of the Common Era. The Karaites contended that the Rabbinites, the adherents to the Rabbinic tradition of Judaism, had perverted the Torah (Pentateuch) by superseding it with the Talmud (the compendium of the oral tradition of Jewish law). As a result of this theological argument, the Karaites adopted a fundamentalist approach to scriptural exegesis. The two groups differed in such areas as: observance of religious laws, the order of prayers, dietary laws and determining the dates of Jewish holidays.
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Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament." Numen 53, no. 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
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Lindsay, Kelly. "Spiritual Authenticity in a Secular Context: How Modern Postural Yoga is Searching for Legitimacy in All the Wrong Places." Arbutus Review 4, no. 1 (November 1, 2013): 108–27. http://dx.doi.org/10.18357/tar41201312686.
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This paper examines the historical origins and spiritual context of contemporary yoga practice in the West. In an attempt to assess the spiritual significance of this somatic practice, this essay explores the way in which both critics and promoters of postural yoga frame their arguments for the value of contemporary yoga practice by showing either its disconnect from, or homogeneity with ancient Hindu traditions. By tracing the evolution of yogic practice from its scriptural origins to its contemporary manifestations, this paper argues that yoga has never been a static or perfectly defined entity. Rather, yogic practice has a long history of being re-interpreted to meet the specific spiritual needs of practitioners. Modern Postural Yoga (MPY) represents a continuation of this tradition of adaptation. Rather than being an inadequate replication of an ancient tradition, I argue that MPY is a distinctly modern practice that has been transformed to fit the contemporary spiritual needs of a secularizing and body-conscious Western society.
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Christian, Margaret. "“Now Lettest Thou Thy Servant Depart”: Scriptural Tradition and the Close of The Faerie Queene." Christianity & Literature 42, no. 2 (March 1993): 205–20. http://dx.doi.org/10.1177/014833319304200201.
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Szpiech, Ryan Wesley. "The Aura of an Alphabet: Interpreting the Hebrew Gospels in Ramon Martí’s Dagger of Faith (1278)." Numen 61, no. 4 (June 9, 2014): 334–63. http://dx.doi.org/10.1163/15685276-12341328.
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The writing of the Catalan Dominican Ramon Martí (d. after 1284), well-known for its use of non-Christian sources, is one of the most striking examples of the medieval Dominican interest in the study of Arabic and Hebrew as a means of reading and exploiting Jewish and Muslim scriptures. This paper focuses on one aspect of Martí’s writing that bears directly on his concept of “foreign” scriptures and their place in polemical argument: his citation of New Testament passages in Hebrew translation in his final work, the Dagger of Faith (Pugio fidei, from 1278). Rather than relying on faulty seventeenth-century printed editions of the Dagger, as previous scholars have done, I will bring forth new examples from the manuscript tradition to consider Martí’s use of language and script. I will argue that he did not draw his citations from some previous Hebrew Gospels translation, but rather that he chose deliberately to translate his New Testament citations into Hebrew for polemical purposes. His translations reflect an important aspect of his overall polemical strategy, namely, his use of “foreign” scripts as markers of both textual authority and scriptural authenticity.
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Engelhardt, Jr., Hugo Tristram. "Moral Content, Tradition, and Grace: Rethinking the Possibility of a Christian Bioethics." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 44–66. http://dx.doi.org/10.22394/2073-7203-2020-38-4-44-66.
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Birth, suffering, disability, disease and death were by medicine’s successes placed within a context of seemingly novel challenges that cried out for new responses. Secular bioethics rose in response to the demands of these new biomedical technologies in the context of a culture fragmented in moral pluralism. While secular bioethics promised to unite persons separated by diverse religious and moral assumption, this is a promise that could not be fulfilled. Reason alone cannot provide canonical, content-full moral guidance or justify a moral community capable of binding all persons. Christian bioethics, as part of a way of life embedded in authentic worship, offers content, meaning and understanding where secular bioethics has failed. For Christians, resolution of bioethical controversies will not be found through appeals to foundational rational arguments or isolated scriptural quotations, but only in a Christian community united in authentic faith.
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Maghen, Ze'Ev. "Dead Tradition: Joseph Schacht And The Origins Of "Popular Practice"." Islamic Law and Society 10, no. 3 (2003): 276–347. http://dx.doi.org/10.1163/156851903770227575.
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AbstractThe theories of Joseph Schacht regarding the provenance and development of Islamic jurisprudence have been as widely criticized as they have been deeply influential. Schacht's detractors have, for the most part, taken issue with his modern version of intiqād al-rijāl (criticism of hadīth transmitters), by means of which he claimed to turn the previously accepted chronology of early Islamic legal evolution - Allāh→Muhammad→Companions→Followers→fiqh —on its head. However, neither critics nor supporters of Schacht are wont to inquire into a more fundamental question: if prophetic exempla and scriptural dicta are, on Schacht's view, only secondary contributors to the formation of sharī a, what then is the ultimate source of the "living tradition" and "popular practice" to which he assigns the primary role in that enterprise? This essay attempts to elicit a straightforward answer to that question from Schacht's elusive writings on the subject, and then puts that answer to the test with the help of two of the rare instances in which Schacht commits himself on this score regarding specific legal issues.
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Murray, Mary Charles. "The Christian Zodiac on a Font at Hook Norton: Theology, Church, and Art." Studies in Church History 28 (1992): 87–97. http://dx.doi.org/10.1017/s0424208400012390.
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This paper is an attempt to offer a preliminary study of a Christian tradition of allegorizing the zodiac which is found in certain literary texts and artistic representations. What prompted the investigation from the artistic point of view was an examination of the twelfth-century baptismal font in the church of St Peter at Hook Norton, Oxfordshire, which is decorated with a mixture of selected signs of the zodiac and scriptural images (plate i). It raises the question of how early was the tradition in which the zodiac was linked with baptism in Christian thought, and what other connections there might be. So the question I should like briefly to illustrate here is the connection between Christian decorations which feature the zodiac, particularly in the medieval period, and an allegorical tradition which goes back to the early Church.
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Duquette, Jonathan. "Tradition, Identity and Scriptural Authority: Religious Inclusivism in the Writings of an Early Modern Sanskrit Intellectual." Religions of South Asia 9, no. 3 (October 7, 2016): 265–89. http://dx.doi.org/10.1558/rosa.v9i3.28338.
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Carter, Robert E. "An Index of Scriptural References in the Homilies of Severian of Gabala." Traditio 54 (1999): 323–51. http://dx.doi.org/10.1017/s0362152900012289.
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During the twentieth century scholarly attention has turned increasingly to Severian of Gabala with new attributions, editions, and commentaries. Many researchers have contributed to this dramatic growth, but three in particular have been in the forefront: J. Zellinger with his Genesishomilien and Studien, H. D. Altendorf with his Untersuchungen, and S. J. Voicu with his many contributions culminating in his magisterial article on Severian in the Dictionnaire de spiritualité, We have reached the point where an index to Severian's scriptural references may be of considerable help to researchers in identifying homilies referred to in other homilies, in determining the authorship of homilies that might be attributed to Severian, and in gaining a better general understanding of Severian's thought and the tradition in which he worked.