Journal articles: 'Sodom and Gomorrah'

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Cocks, H. G. "Sodom and Gomorrah, 1851." Victorian Review 36, no. 1 (2010): 27–31. http://dx.doi.org/10.1353/vcr.2010.0021.

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Bergoeing, Jean Pierre. "SODOM AND GOMORRAH AND PLATES TECTONIC." Mercator 17, no. 06 (June 15, 2018): 1–8. http://dx.doi.org/10.4215/rm2018.e17014.

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Ngahu, Silva S. Thesalonika. "Menguak Prasangka Homoseksualitas dalam Kisah Sodom dan Gomora: Kajian Hermenutik Kejadian 19:1-26." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 17. http://dx.doi.org/10.21460/gema.2019.41.406.

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The issue of homosexuality tends to be avoided in the public discourse in Indonesia. Heteronormative constructions based on religious teachings lead to a negative stigma against homosexuals, producing injustice and discrimination. The story of Sodom and Gomorrah in Genesis 19:1-26 considered as a reference for punishment against homosexuals is used as an excuse to legitimize discrimination and hatred by particular grups of Christians. This study uses historical criticism method in the biblical hermeneutic work and qualitative methods in the field research. The finding show that the story is a criticism of the xenophobic attitude of the inhabitants of Sodom and Gomorrah as well as a way of promoting the importance of the culture of hospitality.

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Madsen, Virginia. "Children of Sodom and Gomorrah: Review 2." RadioDoc Review 1, no. 1 (2014): 1–12. http://dx.doi.org/10.14453/rdr.v1i1.10.

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Hall, Alan. "Children of Sodom and Gomorrah: Review 1." RadioDoc Review 1, no. 1 (2014): 1–7. http://dx.doi.org/10.14453/rdr.v1i1.9.

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Cocks, H. G. "The Discovery of Sodom, 1851." Representations 112, no. 1 (2010): 1–26. http://dx.doi.org/10.1525/rep.2010.112.1.1.

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The alleged discovery of the sites of Sodom and Gomorrah by the French traveler Louis Féélicien de Saulcy in 1851 provided the occasion for a series of debates in Britain on the question of biblical authority that were also, for some audiences, about examining the crimes and sins of the Sodomites and defining them openly as homoerotic lust. In this way, and at this moment, questions of same-sex desire became an important accompaniment to pressing debates about faith.

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Carlson, Reed. "The Open God of the Sodom and Gomorrah Cycle." Journal of Pentecostal Theology 21, no. 2 (2012): 185–200. http://dx.doi.org/10.1163/17455251-02102001.

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The destruction of Sodom and Gomorrah often evokes images of a closed God who acts unilaterally in judgment. This article, however, will argue for an Open God who collaborates with creation towards a unique future. This article is intended to make a small contribution to recent Pentecostal engagement with Terence E. Fretheim’s Relational Theology. Part 1 is a discussion of the Open God in Pentecostal context. Part 2 is a close reading of the Sodom Cycle with special attention to the Masoretic Text. Part 3 is a short discussion of theological implications for Pentecostal reflection including the normalization of biblical narrative, the Open God of Pneumatic experience and the freedom of evil.

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Hendel, Ronald S., and Weston W. Fields. "Sodom and Gomorrah: History and Motif in Biblical Narrative." Journal of Biblical Literature 118, no. 1 (1999): 126. http://dx.doi.org/10.2307/3268230.

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Trifonov, Vladimir G. "The Bible and geology: destruction of Sodom and Gomorrah." Geological Society, London, Special Publications 273, no. 1 (2007): 133–42. http://dx.doi.org/10.1144/gsl.sp.2007.273.01.12.

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Harris, G. M., and A. P. Beardow. "The destruction of Sodom and Gomorrah: a geotechnical perspective." Quarterly Journal of Engineering Geology and Hydrogeology 28, no. 4 (November 1995): 349–62. http://dx.doi.org/10.1144/gsl.qjegh.1995.028.p4.04.

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Toumanian, Svetlana. "The Novel “Ararat”: the Way to Salvation." Armenian Folia Anglistika 2, no. 1-2 (2) (October 16, 2006): 118–22. http://dx.doi.org/10.46991/afa/2006.2.1-2.118.

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The article aims at presenting the attempt of the translator of the novel Ararat by the American writer Elgin Groseclose to reproduce the interpretation of the key message of the novel. The author of the article tries to elucidate the answer to the question: what and who is saved when the world turns into Sodom and Gomorrah?

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WHITAKER, JOHN H. McD. "The geology of Sodom and Gomorrah, Jericho and Lot's wife." Geology Today 13, no. 5 (September 1997): 193–97. http://dx.doi.org/10.1046/j.1365-2451.1997.t01-2-00013.x.

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Wostry, Nikolaus, and Jan-Christopher Horak. "Sodom and Gomorrah: Notes on a Reconstruction, or Less Is More." Moving Image 3, no. 2 (2003): 19–39. http://dx.doi.org/10.1353/mov.2003.0038.

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Wabyanga, Robert Kuloba. "The destruction of Sodom and Gomorrah revisited: Military and political reflections." Old Testament Essays 28, no. 3 (2015): 847–73. http://dx.doi.org/10.17159/2312-3621/2015/v28n3a16.

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Marsh, Ben, David Neev, and K. O. Emery. "The Destruction of Sodom, Gomorrah, and Jericho: Geological, Climatological, and Archaeological Background." Geographical Review 87, no. 3 (July 1997): 441. http://dx.doi.org/10.2307/216053.

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Toensing, Holly Joan. "Women of Sodom and Gomorrah Collateral Damage in the War against Homosexuality?" Journal of Feminist Studies in Religion 21, no. 2 (October 2005): 61–74. http://dx.doi.org/10.2979/fsr.2005.21.2.61.

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Rosen, Arlene Miller. "The destruction of Sodom, Gomorrah, and Jericho: Geological, climatological and archaeological background." Geoarchaeology 13, no. 1 (January 1998): 96–99. http://dx.doi.org/10.1002/(sici)1520-6548(199801)13:1<96::aid-gea7>3.0.co;2-3.

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Toensing, Holly Joan. "Women of Sodom and Gomorrah: Collateral Damage in the War against Homosexuality?" Journal of Feminist Studies in Religion 21, no. 2 (2005): 61–74. http://dx.doi.org/10.1353/jfs.2005.0038.

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De George, Richard T. "Green and Everybody's Doing It." Business Ethics Quarterly 1, no. 1 (January 1991): 95–100. http://dx.doi.org/10.5840/beq19911111.

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The claim that “everybody's doing it’ is not usually taken as a moral justification for an act that is otherwise immoral. Children frequently use this argument on their parents, without success. Business people sometimes try this argument, for instance, in claiming that since everyone else in a given country pays bribes, they are allowed to do so also. Abraham knew better than to use that argument on the Lord. He pleaded that Sodom and Gomorrah be spared if ten just men could be found there; not that anyone was just for doing what all the rest were doing.

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De George, Richard T. "Green and Everybody's Doing It." Business Ethics Quarterly 1, no. 01 (January 1991): 95–100. http://dx.doi.org/10.1017/s1052150x00008800.

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The claim that “everybody's doing it’ is not usually taken as a moral justification for an act that is otherwise immoral. Children frequently use this argument on their parents, without success. Business people sometimes try this argument, for instance, in claiming that since everyone else in a given country pays bribes, they are allowed to do so also. Abraham knew better than to use that argument on the Lord. He pleaded that Sodom and Gomorrah be spared if ten just men could be found there; not that anyone was just for doing what all the rest were doing.

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Nissenbaum, Arie. "Sodom, gomorrah and the other lost cities of the plain - a climatic perspective." Climatic Change 26, no. 4 (April 1994): 435–46. http://dx.doi.org/10.1007/bf01094406.

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Van Ginkel, Rob. "A Dutch Sodom and Gomorrah: Degenerates, moralists and authority in Yerseke, 1870–1914." Crime, Law and Social Change 24, no. 3 (September 1995): 223–39. http://dx.doi.org/10.1007/bf01312207.

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Brintnall, Kent L. "Re‐building Sodom and Gomorrah: the monstrosity of queer desire in the horror film." Culture and Religion 5, no. 2 (July 2004): 145–60. http://dx.doi.org/10.1080/143830042000225402.

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Elwood, Christopher. "A Singular Example of the Wrath of God: The Use of Sodom in Sixteenth-Century Exegesis." Harvard Theological Review 98, no. 1 (January 2005): 67–93. http://dx.doi.org/10.1017/s0017816005000866.

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What did the Reformation do for sodomy? The more or less established view, developed by social and cultural historians and contributors to the history of sexuality, is that it did relatively little. The evidence of the normative discourses of theology and law suggests that definitions and understandings of sodomy after the Reformation movements of the early and middle sixteenth century differed little from what had been proffered in the legal and moral writings of the medieval period. According to these defi nitions, which varied in their particulars, sodomy was a sin of unnatural lust which included, but was often not limited to, sexual contact between persons of the same sex. It was a sin whose origins could be traced to the biblical cities of Sodom and Gomorrah, whose inhabitants' penchant for unnatural sex led directly to their destruction in a hail of sulfur and fire—a dramatic event that was to stand as a warning both to those tempted to indulge in this vice and to those innocent of that particular sin who would nonetheless tolerate it in their neighbors. This view is found reflected in a wide range of writings from homiletic, exegetical, and penitential productions of late antiquity and the early, high, and late Middle Ages. And, indeed, while Protestant reforming ideas and practices changed many things in Europe of the sixteenth century, they seem to have left untouched this conception of the sin of the Sodomites. Confessions divided on many theological issues appear to have had no quarrel over what sodomy was, where it had come from, and what ought to be done about it. Definitions, then, remained more or less the same through the course of the Reformations; what changed was the capacity of local and regional jurisdictions to enforce legal proscriptions. And so, if the Reformation movements had any impact on the public discourse on sodomy, that impact was limited to the contribution the reforms made to the development of instruments of moral discipline and their facilitation (in some instances) of harsher responses to persons accused and convicted of the crime of sodomy.

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Şenışık, Pınar. "The allied occupation of İstanbul and the construction of Turkish national identity in the early twentieth century." Nationalities Papers 46, no. 3 (May 2018): 501–13. http://dx.doi.org/10.1080/00905992.2017.1369018.

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This article tells the story of the construction of Turkish national identity in the early republican era by addressing two canonical novels about occupied İstanbul:Sodom ve Gomore(“Sodom and Gomorrah”) by Yakup Kadri Karaosmanoğlu andBiz İnsanlar(“We People”) by Peyami Safa. Following the establishment of the Turkish Republic, Turkish nationalist intellectuals attempted to offer certain formulations and implemented various mechanisms to create a national self. The study aims to focus on the ways in which Karaosmanoğlu and Safa create the new Turkish national identity and deals with the questions of how occupied İstanbul was perceived by these intellectuals and how the memory of the Allied occupation of İstanbul, the collapse of the Ottoman Empire, and the National Liberation Struggle shaped Turkish elites' self-identification as well as their formulation of the national identity.

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Singgih, Emanuel Gerrit. "MENDAMAIKAN KEKRISTENAN DAN LGBT: SEBUAH UPAYA HERMENEUTIK ALKITAB." Jurnal Ledalero 19, no. 1 (July 3, 2020): 34. http://dx.doi.org/10.31385/jl.v19i1.194.34-54.

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This paper challenge to raise the understanding that “the Bible is anti LGBT”. Hermeneutical examination of the six passages or texts shows that in the Bible there are anti-LGBT texts, but there are also pro-LGBT texts. Then the story of Sodom and Gomorrah, often used as “proof” that the Bible is anti-LGBT, can also be interpreted as opposites. Finally there is a hermeneutical discussion about the relationship of religion and science, culture and human rights, and concrete proposals regarding the pastoral actions of the church against LGBT people. Keywords: Hermeneutics, Sola Scriptura Plus, anti-LGBT texts, pro-LGBT texts, religion/theology, science/science, human rights, and restriction.

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Houston, W. J. "DIANA LIPTON (ed.), Universalism and Particularism at Sodom and Gomorrah: Essays in Memory of Ron Pirson." Journal of Semitic Studies 58, no. 2 (July 8, 2013): 437–38. http://dx.doi.org/10.1093/jss/fgt027.

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CERESA, Marco. "SHANGHAIED INTO THE FUTURE: THE ASIANIZATION OF THE FUTURE METROPOLIS IN POST-BLADE RUNNER CINEMA." JOURNAL OF ARCHITECTURE AND URBANISM 41, no. 2 (June 8, 2017): 129–44. http://dx.doi.org/10.3846/20297955.2017.1327951.

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The cliched 1930–1950 Western cinematic images of Shanghai as a fascinating den of iniquity, and, in contrast, as a beacon of modernity, were merged in Fritz Lang’s Metropolis. As a result, a new standard emerged in science fiction films for the representation of future urban conglomerates: the Asianized metropolis. The standard set by this film, of a dark dystopian city, populated by creatures of all races and genetic codes, will be adopted in most of the representations of future cities in non-Asian cinema. This article traces the representation of Shanghai in Western cinema from its earliest days (1932– Shanghai Express) through Blade Runner (1982) to the present (2013– Her). Shanghai, already in the early 1930s, sported extremely daring examples of modern architecture and, at the same time, in non-Asian cinema, was represented as a city of sin and depravity. This dualistic representation became the standard image of the future Asianized city, where its debauchery was often complemented by modernity; therefore, it is all the more seedy. Moreover, it is Asianized, the “Yellow Peril” incarnated in a new, much more subtle, much more dangerous way. As such, it is deserving of destruction, like Sodom and Gomorrah.

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Kuefler, Mathew. "Sodom and Gomorrah: On the Everyday Reality and Persecution of Homosexuals in the Middle Ages. Bernd-Ulrich Hergemoller , John Phillips." Speculum 78, no. 1 (January 2003): 199–200. http://dx.doi.org/10.1017/s0038713400099425.

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Bradford, James C. "Sailors in the Holy Land: The 1848 American Expedition to the Dead Sea and the Search for Sodom and Gomorrah (review)." Journal of Military History 70, no. 4 (2006): 1127–28. http://dx.doi.org/10.1353/jmh.2006.0223.

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Dunnavent, R. Blake. "Book Review: Sailors in the Holy Land: The 1848 American Expedition to the Dead Sea and the Search for Sodom and Gomorrah." International Journal of Maritime History 18, no. 2 (December 2006): 601–2. http://dx.doi.org/10.1177/0843871406018002102.

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Lytton, Timothy D. ""Shall Not the Judge of the Earth Deal Justly?": Accountability, Compassion, and Judicial Authority in the Biblical Story of Sodom and Gomorrah." Journal of Law and Religion 18, no. 1 (2002): 31. http://dx.doi.org/10.2307/1051493.

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Miles-Tribble, Valerie. "Mrs. Lot: Vilified or victim? Sinner or salt?" Review & Expositor 115, no. 4 (November 2018): 467–82. http://dx.doi.org/10.1177/0034637318792858.

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Patriarchal and punitive characterization often casts the silenced Mrs. Lot as a disobedient and unfaithful sinner who ignored God’s command not to look back. Because she did, a common conclusion is that she ostensibly lusted after the depravity of Sodom or Gomorrah as the towns were cataclysmically destroyed by God’s judgment with rains of fire. Feminist and womanist exegetical approaches to the biblical text reject the brunt of patriarchal castigation. As a practical theologian, I analyze the praxiological intent of Mrs. Lot’s actions in the Abram–Lot saga. I approach the Hebraic text using a triadic womanist theoethical method to: (a) deconstruct the hegemonic hermeneutics by critiquing oppressive epistemological presumptions; (b) analyze lived experiences as narrative description to center, name, and validate historically margined or silenced voices; and (c) construct a counternarrative affirming personhood by valuing praxis to resist devaluation. I propose a counternarrative view of Mrs. Lot by deconstructing a patriarchal focus privileging Lot. I describe a narrative of Mrs. Lot’s lived experiences relational to Lot’s questionable ethics in light of societal mores. I then construct a premise for God’s mercy rather than punishment as evidenced in Mrs. Lot’s transformation. The proposal is timely in light of the revelatory publicity of the #MeToo campaign, wherein female voices shed light on past and present abusive experiences. My aim is to urge women and men to resist the normativity of domestic abuse that goes unchecked in the Genesis narrative and in present societal practices. I argue that Mrs. Lot’s lived experiences give ‘voice’ to what must be retold in the symbolism of a salt pillar, which Christ later taught had life-altering properties. Her vilification ends here. Enough.

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Rajarajan, R. K. K. "Water, Source of ‘Genesis’ and the End Macro and Micro Viṣṇu in the Hymns of the Āḻvārs." Medieval History Journal 23, no. 2 (November 2020): 296–331. http://dx.doi.org/10.1177/0971945820956583.

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The pañcabhūtas convoked are pṛthvi ‘earth’, ap ‘water’, tejas ‘fire’, vāyu ‘air or wind’ and ākāśa ‘ether’. They are the five elements of nature in Hindu mythology. These are considered the abstractions of Viṣṇu (Figures 1–3, 6 and 10), Śiva (Figure 11) or Dēvī (Figures 7 and 15) as the case may be. Most virile among the five are ‘water’ and ‘fire’, the symbols of creation and destruction. Water from the Darwinian point of view is the creative force in which living organisms originate and survive. It is the sustaining principle, for example, the Mother feeding the child with milk as rain for the plant kingdom. Water is the symbol of destruction at the time of deluge, the mahāpraḷaya ; cf. trees on the banks felled when rivers inundate (PTM 11.8.1). Fire creates when channelised through the oven; for example, Kumāra’s birth as also Mīnākṣī (Figure 16) and Draupadī emerging through yajñas. These ideas are best exemplified by the avatāras, aṃśāvatāras and other emanations of Viṣṇu. Śiva destroys the worlds by the power generated by his third eye (e.g., Sodom and Gomorrah in case of Biblical mythology), the God of Love, Kāmadeva symbolic of the seed of creation (Priapus in Roman mythology; Beard, 2008. Pompeii: The Life of a Roman Town. London: Profile Books Ltd: 104, figure 36). We are concerned in this article with water as the creative and destructive force, an idea that is as old as the Vedic and Biblical times. The focus is on the Āḻvārs’ Nālāyirativviyappirapantam. The Biblical myth of ‘Noah’s Ark’ may be of value for inter-religious dialogue. Several hundreds of the Tamil hymns have something to say on the symbolism of water. We cite a few examples hereunder. The emphasis is on water and Viśvarūpa.

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Mecklenburg, Norbert. "Sodom und Gomorrha im Harz?" Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte 93, no. 1 (February 6, 2019): 107–30. http://dx.doi.org/10.1007/s41245-019-00073-3.

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Aseye, Franklin Komla, Matthew Opoku ., and Agyeman-Duah . "Potential of Slum Tourism in Urban Ghana: A Case Study of Old Fadama (Sodom and Gomorra) Slum in Accra." Journal of Social and Development Sciences 6, no. 1 (March 30, 2015): 39–45. http://dx.doi.org/10.22610/jsds.v6i1.834.

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The paper assessed the state of tourism in the slum community of Old Fadama (Sodom and Gomorra) in Accra, Ghana. It goes without saying that Old Fadama vehemently referred to as Sodom and Gomorra is a full embodiment of the characteristics of informal settlements better known as slums. Semi structured questionnaires were administered randomly to 250 dwellers of Sodom and Gomorra. In-depth interviews were purposively held with officials of local Travel and Tour Firms and the regional Office of the National Tourism Authority. Data was analyzed descriptively and thematically. Observing residentsâ€™ life style and photograph taking were found as the main tourist activities. Tourism was promoted through security consciousness of residents. Low involvement of residents in tourism affairs/businesses were the major drawbacks to tourism development in the slum. Residents needs to be sensitized to take advantage of their living conditions to establish tourism businesses in the short-term to empower them move to more â€˜formalâ€™ settlements of Accra in the near future to decelerate the growth of the notorious slum in Ghanaâ€™s capital city.

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Nayuf, Henderikus. "Politisasi Doa: Menalar Pilihan Politik Abraham Terhadap Sodom." KENOSIS: Jurnal Kajian Teologi 5, no. 2 (December 30, 2019): 112–77. http://dx.doi.org/10.37196/kenosis.v5i2.79.

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Doa sering dijadikan sebagai sarana untuk memohon sesuatu kepada Tuhan. Dalam doa, sang pendoa menyampaikan berbagai hal terkait dengan niat, motivasi dan tujuannya berdoa. Dalam meresponi setiap doa, Tuhan memiliki otoritas untuk menjawab atau tidak menjawab doa-doa itu. Ia memiliki kewenangan mutlak yang tidak dapat diintervensi oleh siapa pun. Abraham menyadari bahwa Sodom dan Gomora berada dalam ambang penghancuran dari Tuhan. Karena itu, tidak ada pilihan lain kecuali memohon kepada Tuhan dalam doa. Pada akhirnya, permohonan Abraham tidak merubah rencana Tuhan menghukum Sodom dan Gomora. Walau demikian, itu tidak menjadi alasan agar Abraham tidak berdoa. Abraham berdoa agar, jika berkenan, Tuhan membatalkan rencana penghancuran Sodom dan Gomora. Dua catatan kritis mewarnai doa Abraham: Abraham berdoa dengan motivasi yang tulus atau sebuah ekpresi politis sebagai wujud keberpihakan kepada Sodom dan Gomora?

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Tourage, Mahdi. "Editorial." American Journal of Islam and Society 24, no. 3 (July 1, 2007): i—iii. http://dx.doi.org/10.35632/ajis.v24i3.1530.

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In his recently published Religious Literacy: What Every American Needs toKnow – and Doesn’t, Stephen Prothero argues that although the United Statesis secular by law, it is deeply religious by choice: it has a Christian majorityof roughly 85 percent, more than 90 percent of adults believe in God, morethan eighty percent report that religion is personally important, and morethan seventy percent pray daily.1 He also notes that with 1,200 mosquesnationwide, Islam will soon surpass Judaism as America’s second largest religion,if it has not already done so.2 However, he opines that althoughAmericans’ commitment to religion may run deep, their knowledge of it runsshallow. In her “Americans get an ‘F’ in religion,” Cathy Lynn Grossman,discussing Prothero’s book, writes: “Sometimes dumb sounds cute: Sixtypercent of Americans can’t name five of the Ten Commandments, and 50%of high school seniors think Sodom and Gomorrah were married.”3I wonder how American Muslims – who a recently publicized PewResearch Center poll shows to be 65 percent foreign-born but middle class,mainstream and “highly assimilated into American Society” – would performon a similar test.4 In my introductory courses, I have had Muslim studentsidentify minbar as “minibar.” Once, when asked to write their nameand its meaning on a piece of paper, a student named Muhammad wrote: “Idon’t know the meaning of my name, but I will find out and will let youknow next week!”Colleagues who teach “Introduction to Islam” courses usually havesatirical stories of their own. Discussing Grossman’s article, Tazim Kassam,editor of the American Academy of Religion’s Spotlight on Teaching,cautions that dumb may be cute, but, more importantly, that “dumb is dangerousand has terrible consequences.”5 The opposite is also true, for thescholarly production of knowledge can be dangerous and have terrible consequences(and thus can hardly be considered “cute”). For example, we candiscern more than mere hints of these dangerous consequences in tracesdeposited by the academically produced “clash of civilizations” thesis on thesociopolitical landscape. In any event, knowledge production (or the lackthereof) is a product of historical processes that, as Edward Said has shown,leaves “its traces without necessarily leaving an inventory of them.” ...

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Somova, E. V., and E. B. Schemeleva. "The role of spatial images in R.D. Harris’s novel “Pompeii”." Literature at School, no. 4, 2020 (2020): 56–67. http://dx.doi.org/10.31862/0130-3414-2020-4-56-67.

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The article focuses on the novel “Pompeii” by Robert Dennis Harris which has been little studied in Russia and presents a new material for further research. The purpose of the research is to identify the originality of spatial images in the novel of the British writer. Basing on the comparative historical and analytical methods, the authors of the article explore the main principles of creating historical narration and the specifics of R.D. Harris’s work with historiographical sources while creating a historical epoch; they identify the features of W. Scott and E.G. Bulver-Lytton. Within the context of the study of the originality of spatial topoi in “Pompeii” the authors use extensively the concept of “topoekphrasis”, introduced by O.A. Kling. It distinguishes the place setting as a protagonist who influences greatly the course of events. While analyzing, the authors make the following conclusions about the national condition of the scene given by using ekphrasis and the correlation of the myth with the actual realities in the modern cultural system which indicate the stereotypical thinking of a person in the postmodern society: the myth of Adam and Eve who found themselves in Paradise, associated in the mind of a European with Capri which represents “unearthly” life; the expansion of the semantic fields after reading the myth of Sodom and Gomorrah which describes the destruction of two biblical cities and is brought closer in the novel to the events associated with the real tragedy in Pompeii, undoubtedly show the similarity of its plot resolution with the modern eschatological myth of the Apocalypse, which tells us about the inevitable death of civilization. The analysis of the mythological paradigm of R.D. Harris’s novel "Pompeii", organized by combination of ekphrasis and topoi, discloses the transformation of the postmodernist writer’s worldview, creating a new metaphysical reality in the historical novel. In addition to the real spatial topoi of the ancient world (forum, aqueduct, temple), the postmodern novel reveals mythological images: a labyrinth associated with the ancient Greek story of Theseus; the underground world of the dead, linked to the myth of Charon. The artistic understanding of the historical process by R.D. Harris allows us to identify the originality of the writer’s historical concept in the context of postmodern literature.

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FREUND, RICHARD A. "ANDREW C. A. JAMPOLER, Sailors in the Holy Land: The 1848 American Expedition to the Dead Sea and the Search for Sodom and Gomorrah (Annapolis, Md.: Naval Institute Press, 2005). Pp. 312. $32.95 cloth." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 630–32. http://dx.doi.org/10.1017/s0020743806492485.

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Geenen, Sara. "Isolatie en connectie van een mijnstad." AGORA Magazine 26, no. 1 (February 1, 2010): 38–41. http://dx.doi.org/10.21825/agora.v26i1.2467.

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Artisanale goudmijnen worden vaak geassocieerd met uitbuiting, geweld, moreel verderf en isolatie: El Dorado, Sodom en Gomorra in één. Dit beeld moet echter worden genuanceerd. De fenomenen van goudontginning en goudhandel moeten begrepen worden vanuit specieke lokale dynamieken.

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White, R. S. "Neev, D. & Emery, K. O. 1995. The Destruction of Sodom, Gomorrah, and Jericho. Geological, Climatological, and Archaeological Background. xii + 175 pp. New York, Oxford: Oxford University Press. Price £30.00 (hard covers). ISBN 0 19 509094 2." Geological Magazine 134, no. 1 (January 1997): 121–42. http://dx.doi.org/10.1017/s0016756897546139.

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Allaire, Suzanne. "L'indéfini tel (Sodome et Gomorrhe)." L Information Grammaticale 89, no. 1 (2001): 21–26. http://dx.doi.org/10.3406/igram.2001.2712.

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VAN RUITEN, J. T. A. G. M. "J. A. LOADER, A Tale of Two Cities. Sodom and Gomorrah in the Old Testament, Early Jewish and Early Christian Traditions (Contributions to Biblical Exegesis and Theology, 1), J. H. Kok, Kampen 1990, 150 pp., large paperback, Dfl. 42.50. ISBN 90 242 5333 0." Journal for the Study of Judaism 23, no. 1 (1992): 118–22. http://dx.doi.org/10.1163/157006392x00386.

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Rannoux, Catherine. "Les constructions détachées adjectivales dans Sodome et Gomorrhe." L Information Grammaticale 87, no. 1 (2000): 33–36. http://dx.doi.org/10.3406/igram.2000.2743.

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CAIRNS, L. "HOMOSEXUALITY AND LESBIANISM IN PROUST'S SODOME ET GOMORRHE." French Studies LI, no. 1 (January 1, 1997): 43–57. http://dx.doi.org/10.1093/fs/li.1.43.

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CAIRNS, L. "Homosexuality and Lesbianism in Proust's Sodome et Gomorrhe." French Studies 51, no. 1 (January 1, 1997): 43–57. http://dx.doi.org/10.1093/fs/51.1.43.

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Tisset, Carole. "Les îlots textuels dans Sodome et Gomorrhe de Proust." Linx, no. 12 (October 1, 2002): 261–68. http://dx.doi.org/10.4000/linx.1317.

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Ayala-Carcedo, Francisco Javier. "Las ciencias de la tierra y la Biblia. Una aproximación desde la razón científica." Investigaciones Geográficas, no. 34 (September 15, 2004): 101. http://dx.doi.org/10.14198/ingeo2004.34.01.

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El desarrollo de la Ciencia, Natural e Histórica, ha ido aportando nuevos elementos que permiten una aproximación a los relatos bíblicos desde la perspectiva de la razón científica. En este sentido, se presenta una aproximación científica, básicamente desde las Ciencias de la Tierra y teniendo en cuenta la realidad histórica del pueblo hebreo y la propia Biblia, al relato de la Creación, y los posibles núcleos histórico-científicos de los relatos del Diluvio Universal y la destrucción de Sodoma y Gomorra, de acuerdo con los últimos conocimientos disponibles. Por otra parte, se analizan los condicionamientos que los relatos bíblicos, especialmente la Creación y el Diluvio, impusieron históricamente al surgimiento de las Ciencias Geológicas.

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Hubner, Manu Marcus. "Algumas questões éticas da Bíblia Hebraica." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 6, no. 10 (March 30, 2012): 82–92. http://dx.doi.org/10.17851/1982-3053.6.10.82-92.

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A ética e a moral são definidas de forma relativa, dependendo da convenção de cada comunidade, segundo a definição de Bertrand Russell. Mas a Bíblia Hebraica acredita na existência de um modelo absoluto e universal. Existem diversas passagens dentro da literatura bíblica que levantam questões de cunho ético, como, por exemplo, a discussão entre Deus e Abrahão sobre a sobrevivência ou não das cidades de Sodoma e Gomorra. Discussão essa que não é repetida pelo patriarca Abrahão quando Deus lhe ordena a execução de seu próprio filho. Muitas outras questões pertinentes podem e devem ser levantadas, não só para melhor compreensão do texto bíblico, mas também para o desenvolvimento do pensamento humano em geral.

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Journal articles on the topic 'Sodom and Gomorrah'

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