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Relevant bibliographies by topics / Use of Scripture

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Academic literature on the topic 'Use of Scripture'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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Journal articles on the topic "Use of Scripture"

1

Davis, Phillip Andrew. "Marcion’s Gospel and its Use of the Jewish Scriptures." Zeitschrift für die neutestamentliche Wissenschaft 112, no. 1 (February 1, 2021): 105–29. http://dx.doi.org/10.1515/znw-2021-0006.

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Abstract Despite the popular notion of Marcion’s outright rejection of the Jewish Scriptures, his gospel draws on those Scriptures not infrequently. While this might appear inconsistent with Marcion’s theological thought, a pattern is evident in the way his gospel uses Scripture: On the one hand, Marcion’s gospel includes few of the direct, marked quotations of Scripture known from canonical Luke, and in none of those cases does Jesus himself fulfill Scripture. On the other hand, Marcion’s gospel includes more frequent indirect allusions to Scripture, several of which imply Jesus’ fulfillment of scriptural prophecy. This pattern suggests a Marcionite redaction of Luke whereby problematic marked quotes were omitted, while allusions were found less troublesome or simply overlooked due to their implicit nature.

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Presley, Stephen O. "Loftier Doctrine: The use of Scripture in Justin Martyr’S Second Apology." Perichoresis 12, no. 2 (October 1, 2014): 185–200. http://dx.doi.org/10.2478/perc-2014-0011.

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Abstract Over the past century many scholars have questioned integrity and composition of Justin Martyr’s Second Apology. One frequent criticism is that Justin quotes from a variety of sources in Greco- Roman philosophy, but never once quotes scripture. As a result scholars assume that the Second Apology reveals Justin’s real indebtedness to philosophy that diverges from his broader theological and scriptural concerns expressed in his other works. This article challenges these notions by arguing that scripture is essential Justin’s Second Apology and that the lack of any extended quotations of scripture is no basis to disparage his theological perspective. Careful analysis of Justin’s Second Apology demonstrates that he regularly appeals to the authority of scripture and provides numerous echoes and allusions to scriptural passages. Furthermore, in terms of his theological framework, these echoes and allusions are actually more important than mere quotations. They demonstrate that Justin does not simply quote scripture, but absorbs the scriptural content and applies it to particular theological debates and particular issues of Christian practice.

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Zahn, Molly M. "Prophecy Rewritten: Use of Scriptural Traditions in 4QPseudo-Ezekiel." Journal of Ancient Judaism 5, no. 3 (May 14, 2014): 335–67. http://dx.doi.org/10.30965/21967954-00503004.

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Despite the amount of attention and study given to “rewritten scripture” and related phenomena in recent years, a number of texts that appear to employ rewriting have not been fully analyzed from this perspective, including 4QPseudo-Ezekiel. This study provides a detailed examination of the ways 4QPseudo-Ezekiel interacts with known versions of scripture and integrates the results of that examination into the larger conversation surrounding the various forms and purposes of rewriting in Second Temple Judaism. The evidence suggests that the goals and functions of scriptural reuse in 4QPseudo-Ezekiel closely resemble those of “rewritten scripture” texts like the Temple Scroll and Jubilees. At the same time, connections between the text and ideology of 4QPseudo-Ezekiel and that of versions of what became the biblical book of Ezekiel highlight the importance of joining study of “rewritten scripture” with study of the textual development of books of the Hebrew Bible.

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Merrick, James R. A. "Sola scriptura and the regula fidei: the Reformation scripture principle and early oral tradition in Martin Chemnitz' Examination of the Council of Trent." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 253–71. http://dx.doi.org/10.1017/s0036930610000359.

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AbstractHow could a sixteenth-century Protestant reformer who championed sola scriptura defend against the charge of novelty? In particular, how did a reformer understand the post-apostolic church's regula fidei as a possible early counter-precedent to the scripture principle? And what does the answer to these questions tell us about the Reformation scripture principle? These are the principal questions with which this article is concerned. By looking at Martin Chemnitz's Examination of the Council of Trent, I show that Chemnitz rebutted the charge of novelty by returning the favour, that is, he rhetorically situated the Catholics alongside the early Gnostics since both believed in an oral tradition that differed substantially from scripture. Furthermore, I find that Chemnitz contended that Irenaeus’ and Tertullian's use of the regula fidei actually supported sola scriptura since these fathers never posited a substantial distinction between scripture and tradition and, in fact, held that the content of the rule was recorded in scripture. Chemnitz concluded that Protestants holding the scripture principle are the ones who are truly faithful to early church tradition in general and the rule in particular.

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Ford, Coleman M. "‘He Who Consoles Us Should Console You’: The Spirituality of the Word in Select Letters of Augustine of Hippo." Evangelical Quarterly 89, no. 3 (April 26, 2018): 240–57. http://dx.doi.org/10.1163/27725472-08903004.

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This essay explores Augustine’s spirituality of Scripture in select epistolary exchanges. It argues that Augustine’s use of Scripture in the following epistolary exchanges was meant for building up faith, hope, and love in order to help his recipients faithfully pursue the Christian life in the present day, and prepare for eternity to come. Both in the Scripture’s transformative power and its ability to shape and define one’s life, Augustine presents a multi-faceted view of spirituality centered on Scripture. This essay begins by calling attention to Augustine’s theology of Scripture. This summary leads to an assessment of Augustine’s view of Scripture as the vehicle for prayer. Augustine also provides a perspective on the humble nature of Scripture, which informs his spirituality. Additionally, the spirituality of Scripture in Augustine relates directly to Christian doctrine. In sum, for Augustine, a spirituality centered on Scripture is the only sound basis for the Christian life.

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Lookadoo, Jonathon. "Ignatius of Antioch and Scripture." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 2 (July 15, 2019): 201–27. http://dx.doi.org/10.1515/zac-2019-0012.

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Abstract This article challenges a consensus position in Ignatian studies by arguing that Ignatius’s use of scripture has been underestimated and exploring two proposals for ways in which scripture influenced Ignatius. The essay first addresses the weak foundations of the consensus, namely, Ignatius’s report about his visit to Philadelphia and the small number of direct citations. It then explores two suggestions for how Ignatius displays his indebtedness to an early Jewish thought-world. First, Ignatius employs scriptural imagery in his letters. Second, he alludes to language that is found in several places across the Old Testament. Although the number of explicit citations is small, an expanded understanding of Ignatius’s use of Jewish scripture that takes into account imagery and allusions sheds light on Ignatius’s awareness of scripture and is in keeping with the practices of other early Christian texts.

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Botner, Max. "‘Then David Began to Sing this Song’: Composition and Hermeneutics in Pseudo-Philo's Psalm of David (LAB 59.4)." Journal for the Study of the Pseudepigrapha 28, no. 1 (September 2018): 69–87. http://dx.doi.org/10.1177/0951820718805638.

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Despite burgeoning interest in Pseudo-Philo's use of the Jewish scriptures, little to-date has been said about the writer's psalm of David ( LAB 59.4). In fact, outside of Strugnell's reconstruction of the psalm's Vorlage (1965) and Jacobson's two-volume commentary (1996), virtually nothing has been written about this section of Liber Antiquitatum Biblicarum. This article demonstrates that LAB 59.4 constitutes a sophisticated piece of scriptural exegesis that fits within the writer's well-established hermeneutical strategies. It identifies plausible intertexts comprising LAB's psalm and traces the hermeneutical techniques that attracted Pseudo-Philo to these passages of scripture.

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Curran, Charles E. "John Paul II's Use of Scripture in His Moral Teaching." Horizons 31, no. 1 (2004): 118–34. http://dx.doi.org/10.1017/s0360966900001122.

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The celebration of the fiftieth anniversary of the College Theology Society naturally turns our focus to what has transpired in these fifty years. In terms of Roman Catholic theology, the two most significant historical realities are the Second Vatican Council (1962–65) and the now twenty-five-year pontificate of John Paul II as Bishop of Rome.In my discipline of moral theology, Vatican II and its document on the training of priests called for the renewal of moral theology with a special emphasis on its Scriptural bases. “Special care is to be taken for the improvement of moral theology. Its scientific presentation, drawing more fully on the teaching of holy Scripture should highlight the lofty vocation of the Christian faithful and their obligation to bring forth fruit and charity for the life of the world.”John Paul II as pope has written and taught extensively in the area of morality. In the light of the Vatican II mandate to renew moral theology through a greater appreciation of its scriptural roots and bases, this essay will critically evaluate John Paul II's use of scripture in his teaching on morality.

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Gudorf, Christine E. "Liberation Theology's Use of Scripture." Interpretation: A Journal of Bible and Theology 41, no. 1 (January 1987): 5–18. http://dx.doi.org/10.1177/002096438704100102.

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Klopper, F. "Skrifgebruik in die beoordeling van uitsprake oor die doodstraf." Verbum et Ecclesia 11, no. 2 (July 18, 1990): 174–86. http://dx.doi.org/10.4102/ve.v11i2.1019.

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Use of Scripture in the evaluation of statements regarding capital punishment The thesis of this article holds that in modern society it is not possible to rest findings for or against capital punishment solely upon Scriptural testimony. A relational view of Scripture is adopted which takes into account that the text is historically determined; was meant to fulfil a particular function in an ancient society and was therefore written from a perspectivist view on reality. It denies that Scriptural norms are directly applicable to all times and in every situation.

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Dissertations / Theses on the topic "Use of Scripture"

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Sugimoto, Tomotoshi. "Chronicles as historiography : an investigation in scripture's use of scripture." Thesis, University of Sheffield, 1990. http://etheses.whiterose.ac.uk/14452/.

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Powery, Emerson B. "Jesus reads Scripture : the function of Jesus' use of Scripture in the synoptic Gospels /." Leiden : Brill, 2003. http://catalogue.bnf.fr/ark:/12148/cb39053804z.

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Strazicich, John. "Joel's use of Scripture and the Scripture's use of Joel : appropriation and resignification in Second Temple judaism and early christianity /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb40178110m.

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Choi, Dongbin. "The use and function of Scripture in 1 Maccabees." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/47481/.

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The present study investigates the characteristics and function of Scripture in 1 Maccabees. It argues that the author of 1 Maccabees locates the history of the Hasmonean revolt within the continuing history of Israel in accordance with the Deuteronomic covenantal concept, portraying the Hasmoneans as salvific figures comparable to Jewish ancestral heroes in Scripture, thereby legitimising the pre-monarchical Hasmonean institution in the late period of the reign of John Hyrcanus I. After discussing scholarly literature on the use and function of Scripture in 1Maccabees in Chapter 1, Chapter 2 discusses various literary, political and cultural aspects: 1) I identify the iimplications of the loss of the original Hebrew text of 1 Maccabees, defining some limitations for morphological analysis; 2) I demonstrate that most books of the present canon of the Hebrew Bible can be identified as available sources to the author; 3) The date of the composition is identified as the later reign of John Hyrcanus I; 4) I further discuss the extent of Hellenistic influence in 1 Maccabees, concluding that 1 Maccabees demonstrates Jewish tradition to a large extent; 5) Finally, I discuss the Jewish perception of the past in antiquity, arguing that Jews had a special interest in preserving their ancestral past in comprehensive and unitary ways without easily manipulating it. Chapters 3 and 4 provide an analysis of philological and conceptual parallels between Scripture and 1 Maccabees, with the conclusion that the use of Scripture mainly functions to provide the intellectual tool for seeing the Hasmonean rule as a further re-enactment of the scriptural precedents of Israel’s restoration and triumph over their enemy and fulfilment of prophecies. Chapter 5 analyses use of Scripture in the eulogies of the Hasmoneans, reaching the same conclusion as the preceding two chapters. In contrast to the scholarly view that 1 Maccabees is Hasmonean propaganda with a politically intended manipulation of Jewish tradition, the present study suggests it as an attestation to traditional Jewish values without radical departure from them.

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Litfin, Bryan M. "Tertullian and martyrdom a study of his use of Scripture /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Wolfe, Benjamin Paul. "The place and use of scripture in the Pastoral epistles." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026816.

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The first half of this thesis presents an overall picture of Scripture in the Pastoral epistles, discussing the subject under the headings of use, extent and doctrine. The authors' use of the Old Testament has been strongly influenced by Christian tradition, although at times there is originality. Whether through a formal usage or some informal connection or influence, the Old Testament plays a significant part in the theology and ethics of the Pastoral Epistles. But the Old Testament is not alone in this role. Christian tradition is coming to be accepted as Scripture by the author. The quotation of Luke 10:7 as Scripture (I Tim. 5:18) is the most explicit instance of this, but the author betrays a distinct canon-conscious attitude toward apostolic tradition. The author's doctrine of Scripture places an emphasis on its origin in divine activity and speech. Yet, it cannot be said that he regards the human authors as mere passive instruments. The second half of the thesis is concerned with comparing the author's doctrine of Scripture with Paul, II Peter and Philo. It has been often and emphatically asserted that the Pastoral's doctrine of Scripture has more in common with Philo and II Peter, than with Paul. The comparisons serve to test this assertion. It is concluded that Philo's view of Scripture is often misinterpreted. Furthermore, the comparisons demonstrate that there is nothing in the Pastoral's doctrine of Scripture to justify placing them outside the Pauline tradition at this point. The evidence concerning this issue cannot prove Pauline authorship because the Pastorals and Paul stand within a broader New Testament tradition with regard to the nature of Scripture, but they are certainly not in disagreement.

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De, Freitas Tony Michael. "Epistemology and the use of scripture in pastoral care and counselling." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20316.

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Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This dissertation explores the topic of epistemology and the use of Scripture in pastoral care and counseling. It examines the epistemological foundations of all theology and ministry in order to provide clarity and guidance for pastoral care within our current early twenty-first century context. The key problem that is implied in the topic ‘Epistemology and the use of Scripture in pastoral care and counseling’ is the following: What normative and methodological role should the Bible play in the counseling situation and what is the basis for this role? This problem essentially deals with the interaction between biblical and extra-biblical data in the pastoral encounter and how they are to be related. The following dynamics exist in systemic relationship: understanding and use of Scripture; epistemological foundations; theological method; ministry practices. The key assumption is that theology and pastoral care must deal with epistemological concerns, and that failure to do so has negative consequences. An indissoluble link exists between theory and practice: the elements of epistemology, methodology and practice should be consistent and in line with each other. This serves as a vital criterion for the integrity and validity of the various theories and practices that are examined and proposed in this dissertation. Pastoral care and biblical counseling are examined in terms of these dynamics. Comprehensiveness in epistemology, basic theological method, and pastoral practice is recommended. This is proposed as the best response to specific challenges posed by our current postmodern and pluralistic context. This research argues that it is possible to have a comprehensive and inclusive approach to knowledge, with a related comprehensive and organic practice of biblical counseling, while retaining an emphasis on the uniqueness of Jesus Christ and the key normative role of the Scriptures, all within a valid epistemological grounding. The issue of validation or warrant for this proposal is neither strictly foundational nor relative. It exists somewhere in between and finds its locus ultimately in God. Such a stance is firmly placed within the dynamics of faith as it interacts with reason and experience. There is therefore no ultimate, empirical proof that can be given, but this is true for knowledge and truth claims in all disciplines and realms of knowledge.

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Morey, Jennifer P. "Subtle Subversion: Gaskell's use of Scripture in Her Social Purpose Novels." W&M ScholarWorks, 1990. https://scholarworks.wm.edu/etd/1539625598.

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Reid, Kenneth James. "Saint Basil the Great's use of Scripture in On the Holy Spirit." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p001-1060.

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Campbell, Jonathan G. "The use of scripture in the Damascus Document 1-8, 19-20." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315791.

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Books on the topic "Use of Scripture"

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Evoked by the Scriptures: Keeping a scripture journal. Kansas City, MO: Sheed & Ward, 1990.

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John Wesley's conception and use of Scripture. Nashville, Tenn: Kingswood Books, 1995.

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Scripture-based liturgies. Cambridge: Grove Books, 2003.

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Emlet, Michael R. CrossTalk: Where life & Scripture meet. Greensboro, NC: New Growth Press, 2009.

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Using Scripture in pastoral counseling. Nashville: Abingdon Press, 1994.

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1953-, Thompson Marjorie J., and Thompson Marjorie J. 1953-, eds. The way of Scripture: Participant's book. Nashville: Upper Room Books, 2010.

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Abusing Scripture: The consequences of misreading the Bible. Downers Grove, Ill: IVP Academic, 2009.

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Emlet, Michael R. CrossTalk: Where life and Scripture meet. Greensboro, NC: New Growth Press, 2009.

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Emlet, Michael R. CrossTalk: Where life and Scripture meet. Greensboro, NC: New Growth Press, 2009.

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Quick scripture reference for counseling. 3rd ed. Grand Rapids, Mich.: Baker Books, 2000.

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Book chapters on the topic "Use of Scripture"

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Ballard, Paul. "The Use of Scripture." In The Wiley-Blackwell Companion to Practical Theology, 163–72. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch15.

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Beentjes, Pancratius C. "Structural Use of Scripture in the Book of Ben Sira." In Intertextual Explorations in Deuterocanonical and Cognate Literature, edited by Jeremy Corley and Geoffrey David Miller, 57–78. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110416930-003.

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Wilk, Florian. "Intertextuality, Effective History, and Memory. Conceptualizing Paul’s Use of Scripture." In Paulinische Schriftrezeption, 9–22. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666540608.9.

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Almasy, Rudolph P. "7. Richard Hooker, Reformed Sermon Making, and the Use of Scripture." In Richard Hooker and Reformed Orthodoxy, 155–74. Göttingen: Vandenhoeck & Ruprecht, 2017. http://dx.doi.org/10.13109/9783666552076.155.

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Borvan, Dan. "4. Pierre du Moulin’s Use of Scripture and Tradition in the Arminian Controversy." In The Synod of Dort, 61–74. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666540776.61.

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Skemp, Vincent. "The Medieval Hebrew (H5) of Tobit: Use of Scripture and Influence of Rabbinic and Medieval Jewish Traditions." In Intertextual Explorations in Deuterocanonical and Cognate Literature, edited by Jeremy Corley and Geoffrey David Miller, 247–92. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110416930-011.

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"Scripture Index." In Joel’s Use of Scripture and the Scripture’s Use of Joel, 425–36. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004150799.i-444.81.

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"Index of Scripture References." In John's Use of Ezekiel, 213–41. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt13wwx2w.15.

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"Paul’s Use of Scripture in Romans." In Paul and Scripture, 77–92. BRILL, 2019. http://dx.doi.org/10.1163/9789004391512_006.

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"Chapter Two. Joel’S Use Of Scripture In 1:1-2:17." In Joel’s Use of Scripture and the Scripture’s Use of Joel, 59–162. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004150799.i-444.26.

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Conference papers on the topic "Use of Scripture"

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Verner, Inna. "The legacy of Maximus the Greek in the biblical revision of Euthymius Chudovsky (1680s)." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.04.

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The paper explores the use by Euthymius Chudovsky of Maximus the Greek’s achievements in the linguistic revision of biblical texts. Correction and translation of the New Testament by Euthymius in the 1680s demonstrates not only the appeal to the texts translated by Maximus as language patterns, but also the development of his philological criticism of the text of Holy Scripture and its interpretation.

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Ben Amor, Syrine. "Pour une lecture croisée des représentations de l'onde dans Bruges-la-Morte de Georges Rodenbach." In XXV Coloquio AFUE. Palabras e imaginarios del agua. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/xxvcoloquioafue.2016.3068.

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« Et cette eau elle-même, malgré tant de reflets : coins de ciel bleu, tuiles des toits, neige des cygnes voguant, verdure des peupliers du bord, s’unifie en chemins de silence incolores. » Georges Rodenbach L’eau constitue l’une des thématiques axiales de l’œuvre de Georges Rodenbach. Thématique commune à sa production scripturale dans son étendue, l’eau irrigue l’imaginaire poétique de l’écrivain. Pourquoi Bruges-la-Morte ? Bruges-la-Morte est le roman d’un veuf éploré qui a choisi Bruges, ville d’eau et de canaux, non pour y vivre mais pour y mourir, pour y dissoudre sa peine. Et, c’est à Bruges, la Venise Flamande, que Hugues Viane s’acharne à chercher le visage de sa femme « sur d’autres visages ». Précisons que l’élément aquatique se présente comme la véritable substance aussi bien du paysage que du travail analogique entrepris dans le roman. Récurrentes et labiles sont les particularités des images poétique et poétisante de l’eau. Plus intéressante nous semble le traitement des représentations de l’eau. Sujette à la modulation, à une distribution-redistribution sans cesse renouvelée, les images et les métaphores de l’onde fusent dans le roman. On se propose de faire découvrir comment la thématique de l’onde fait l’objet d’une configuration paradoxale. Elle est le réceptacle de la vie et de la mort (comme espace paradoxal, l’eau se présente comme la matérialisation d’un état de présence-absence). Nous analyserons comment l’eau, l’œil, le miroir et la photographie deviennent interchangeables. Ces mêmes surfaces, aux propriétés réfléchissantes et enchâssantes font l’objet de maintes associations analogiques. Nous verrons comment l’eau rodenbachienne est tantôt lascive et foncièrement féminine, tantôt inquiétante et violente. La dernière partie de la présentation constitue une réflexion métalinguistique portant sur le rapport eau / mots. L’eau comme espace de l’imaginaire et le roman comme espace de l’illusion.DOI: http://dx.doi.org/10.4995/XXVColloqueAFUE.2016.3068

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Reports on the topic "Use of Scripture"

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

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

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