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Journal articles on the topic 'Use of Scripture'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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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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9

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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10

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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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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12

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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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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15

van den Belt, Henk. "Heinrich Bullinger and Jean Calvin on the Authority of Scripture (1538-1571)." Journal of Reformed Theology 5, no. 3 (2011): 310–24. http://dx.doi.org/10.1163/156973111x608534.

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Abstract This article summarizes Jean Calvin’s concept of the self-convincing authority of Scripture, and relates his position to the writings of Heinrich Bullinger. The authors possibly influenced each other. Both use the Greek term autopistos for the authority of Scripture. In 1571, Bullinger published an anonymous work that relies on Calvin’s Institutes. In spite of minor differences in emphasis, the reformers agreed in maintaining the independent authority of Scripture as the norm of faith. For both authors Word and Spirit were intimately connected, although in the writings studied for this article Calvin more explicitly connects the acknowledgement of Scripture’s authority to the witness of the Spirit.

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Steffaniak, Jordan L. "The God of All Creation." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 358–80. http://dx.doi.org/10.1163/15697312-bja10008.

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Abstract It is common in evangelical circles to discount theological interpretations based on methodological critiques—especially those related to areas involving reliance on intuitions such as perfect being theology. Therefore, this article argues that the traditional Protestant doctrine of ‘sola scripture’ makes room for natural means besides supernatural revelation such as intuitions in theological formation. It argues this by showing how the alternative understanding of scripture is theologically unsatisfying and impossible. Subsequently, the article defends the use of intuitions such as perfect being theology as compatible with the traditional sola scriptura doctrine.

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Steffaniak, Jordan L. "The God of All Creation." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 358–80. http://dx.doi.org/10.1163/15697312-bja10008.

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Abstract It is common in evangelical circles to discount theological interpretations based on methodological critiques—especially those related to areas involving reliance on intuitions such as perfect being theology. Therefore, this article argues that the traditional Protestant doctrine of ‘sola scripture’ makes room for natural means besides supernatural revelation such as intuitions in theological formation. It argues this by showing how the alternative understanding of scripture is theologically unsatisfying and impossible. Subsequently, the article defends the use of intuitions such as perfect being theology as compatible with the traditional sola scriptura doctrine.

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Reynaldi, Christian. "Kitab Suci, Gereja, dan Otoritas: Harmonisasi Doktrin Kecukupan Alkitab dengan Sejarah Gereja." Veritas : Jurnal Teologi dan Pelayanan 18, no. 1 (October 2, 2019): 1–13. http://dx.doi.org/10.36421/veritas.v18i1.318.

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Alkitab sebagai Firman Allah merupakan sebuah kredo yang tak terbantahkan di dalam kekristenan. Salah satu implikasi dari keyakinan tersebut adalah munculnya doktrin kecukupan Alkitab. Alkitab dinyatakan cukup untuk mengajarkan manusia menuju kepada keselamatan dan ketaatan yang penuh kepada Allah. Namun bagaimanakah kecukupan Alkitab ini didefinisikan dan diberikan batasan, sebab nampaknya tidak mungkin berteologi tanpa alat bantu apapun. Salah satu alat bantu berteologi yang menarik perhatian penulis adalah tradisi gereja sebab seringkali dipertentangkan antara tradisi dan doktrin kecukupan Alkitab. Akan tetapi benarkah keduanya harus dipertentangkan? Tulisan ini menjawab pertanyaan harmonisasi doktrin kecukupan Alkitab dengan tradisi gereja. Penulis berargumentasi bahwa doktrin kecukupan Alkitab tidak pernah meniadakan tradisi gereja. Tradisi gereja yang mutlak harus dipakai di dalam berteologi secara Kristen adalah Rule of Faith, sebagai rangkuman dari iman kristiani yang sudah ada sejak gereja mula-mula. Tradisi gereja lainnya perlu dievaluasi terlebih dahulu penggunaannya di dalam berteologi. Kata kunci: kecukupan Alkitab, sola scriptura, tradisi, Rule of Faith, harmonisasi English: Scripture as the Word of God is an undeniable creed in christianity. One of many implication from this believe is the doctrine of the sufficiency of scripture. Scripture deemed sufficient enough to teach man toward salvation and full obedience unto God. Nevertheless how sufficiency of scripture is defined and confined, because it seems impossible to theologize without any supplements. One of those supplements that interest me is church tradition because people tend to contrast church tradition and doctrine of the sufficiency of scripture. However, shall two of them be contrasted? This writings will answer harmonization between doctrine of sufficiency of scripture and church tradition. I argue that doctrine of sufficiency of scripture never nulify church tradition. The absolute church tradition that use in theologizing as a christian is Rule of Faith, as a summary of christian faith since early church. Another church traditions need to be evaluated whenever they are used in theologizing. Keywords: sufficiency of scripture, sola scriptura, tradition, Rule of Faith, harmonization

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19

Steyn, G. J. "Enkele opmerkings oor Christologiese Skrifinterpretasie as hermeneutiese sleutel van die Nuwe Testamentiese skrywers." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 146–53. http://dx.doi.org/10.4102/ve.v18i1.1130.

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Some remarks on the Christological interpretation of Scripture as hermeneutical key of New Testament authors Some remarks are made in the following article regarding the christological use of Scripture by the early Christian writers. It is argued that the origin of this approach was found by the New Testament writers in Christ’s own interpretation of these Scriptures. Acts 8:26-40 is used as an example of how a “different” meaning was given. It is further stated that the early Christian writers could easily bridge the gap to Jesus of Nazareth being the Lord and Messiah with terminology in the LXX which lends itself to this purpose. After indicating personal preferences for and/or accessibility of some of these Scriptures, the article concludes that the early Christian writers continued the tradition that these Scriptures were God’s word and authoritative, but they interpreted them christologically.

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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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Wright, Nicholas Thomas. "A Scripture-formed Communion? Possibilities and Prospects after Lambeth, ACC, and General Convention." Journal of Anglican Studies 7, no. 2 (September 28, 2009): 163–82. http://dx.doi.org/10.1017/s1740355309990155.

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AbstractThe question of the authority, use and relevance of Scripture in today’s Anglican Communion needs to be addressed more thoroughly. All authority is God’s authority, and the question of Scripture’s authority needs to be reframed in that light: God is not merely providing information and instruction, but taking forward his Kingdom-project, and Scripture is not merely a witness to that but also a necessary agent, equipping God’s people for their tasks. Various questions then emerge in a new light: we need an integrated, layered, and nuanced vision of the whole Scripture, foregrounding the gospel challenge of new creation and recognizing the inadequacy of some standard slogans such as Jesus’ supposed slackening of the law. In particular, the biblical basis of ‘covenant’ needs further exploration, and the whole communion should embrace a much richer practice of Scripture reading and study to face the challenges of tomorrow’s world.

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Katzin, David. "The Use of Scripture in 4Q175." Dead Sea Discoveries 20, no. 2 (2013): 200–236. http://dx.doi.org/10.1163/15685179-12341261.

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Abstract It has been previously suggested that 4Q175 21–30 utilizes rare words and phrases obtained through its use of a lexicon derived from the Hebrew scriptures. It has not been noticed, however, that this entire section is made up of a string of rare or otherwise conspicuous words and phrases that function as allusions to “biblical” verses. As a result of identifying the context and primary meaning of these allusions, it will be shown that 4Q175 as a whole can be understood as being a stylized blessing-cursing text as is seen elsewhere in the Qumran Library (QL). Further, the synonymous root words for arising, ק-ו-ם and ע-מ-ד serve as unifiers of the four sections of 4Q175. Most importantly, it will be shown through this exercise that the ultimate unifying aspect of 4Q175 is that it serves as a contemporizing exegesis on Deut 11:26–13. It will also become clear that Josh 6, which is the basis for 4Q175 21–30, is itself an intra-biblical midrash on Deuteronomy 13. This suggests that Jericho is being used as a cipher for the wayward city which is being discussed in 4Q175 21–30. All of this points to 4Q175 21–30 being an intrinsic part of 4Q175 rather than having been borrowed from 4Q379.

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Odia, Cyril Aigbadon. "The Role of Scripture in Theology: Is Africa Getting it Right?" International Bulletin of Mission Research 43, no. 2 (May 8, 2018): 134–44. http://dx.doi.org/10.1177/2396939318775260.

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Teaching Christian religious studies in Nigeria, like in many other Christian African countries, is based on the use of Scripture. Such instruction is a continuation of the basic faith formation young people have received from their parents, church, and local community. Effective religious education cannot be restricted only to the classroom but must also include social acts of kindness and community building. African theology in recent years has grown with the rise of African Independent Churches and biblical studies. Scriptural studies in the Nigerian secondary school curriculum help construct the basic platform for sustaining a Scripture-based African theology.

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Tackett, Zachary Michael. "As People of the Gospel." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 16–34. http://dx.doi.org/10.1163/17455251-02901002.

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Pentecostals visualize, read, and rehearse Scripture in ways that speak to a gospel of wholeness, inclusion, and uplift. Pentecostals use Scripture to participate via the Spirit in the continuing expression of gospel, with Scripture emerging from gospel. This gospel that gave birth to Scripture emerges anew in the reading, hearing, and rehearsal of Scripture. This article considers three models for the use of Scripture that empower Pentecostals to participate in a continuing expression of gospel. These are 1) gospel as mysterion, 2) gospel as liberation, and 3) gospel as embodied, prophetic voice.

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Long, Thomas G. "The Use of Scripture in Contemporary Preaching." Interpretation: A Journal of Bible and Theology 44, no. 4 (October 1990): 341–52. http://dx.doi.org/10.1177/002096430004400402.

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It is at the juncture between human imagination and textual interpretation that the volatile environment of contemporary biblical hermeneutics becomes the true friend of the one who must proclaim what is found in the text.

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Gustafson, James M. "The use of scripture in Christian ethics." Studia Theologica - Nordic Journal of Theology 51, no. 1 (January 1997): 15–29. http://dx.doi.org/10.1080/00393389708600198.

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27

Spohn, William C. "The Use of Scripture in Moral Theology." Theological Studies 47, no. 1 (February 1986): 88–102. http://dx.doi.org/10.1177/004056398604700105.

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Knapp, Henry M. "Melito's Use of Scripture in Peri Pascha." Vigiliae Christianae 54, no. 4 (2000): 343–74. http://dx.doi.org/10.1163/157007200x00080.

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Cartledge, Mark J. "The Use of Scripture in Practical Theology." Practical Theology 6, no. 3 (January 2013): 271–83. http://dx.doi.org/10.1179/1756073x13z.00000000017.

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30

Painchaud, Louis. "The Use of Scripture in Gnostic Literature." Journal of Early Christian Studies 4, no. 2 (1996): 129–46. http://dx.doi.org/10.1353/earl.1996.0020.

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Horrell, David G. "Book Review: 1 Peter’s Use of Scripture: Benjamin Sargent, Written to Serve: The Use of Scripture in 1 Peter." Expository Times 127, no. 6 (March 2016): 308–9. http://dx.doi.org/10.1177/0014524615621657m.

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Nesvig, Martin Austin. "The Epistemological Politics of Vernacular Scripture in Sixteenth-Century Mexico." Americas 70, no. 02 (October 2013): 165–201. http://dx.doi.org/10.1017/s0003161500003217.

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The year 1577 was a watershed for linguistic politics in Mexico. After more than five decades in Mexico, the Spanish crown signaled a break from its previous tolerance of the use of indigenous language in catechesis and doctrinal publications. The landmark case is the crown's confiscation of Bernardino de Sahagún's Historia General in 1577. Simultaneously, the Mexican Inquisition pursued an assault on vernacular Scripture, confiscating dozens of Spanish scriptural editions, and culminating in the Inquisition's prohibition of Nahuatl and other indigenous-language translations of Scripture, in particular Ecclesiastes and the Epístolas y Evangelios (Epistles and Gospels). Also central was the second trial of a noted Erasmian, Alonso Cabello, who had spent much of the same year in house arrest in Tlatelolco. All this came on the heels of the establishment of the Holy Office in Mexico in November 1571 and its first full-scale purge of prohibited books, including well over 200 editions of Scripture—dozens of them in Spanish and a few in Nahuatl—that had circulated freely in Mexico. Prior to the 1570s exico had witnessed intense debates about the role of language in missionary projects, in catechesis, and in the education of indigenous Mexicans, alongside those regarding the proper language for Scripture and devotional works.

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Nesvig, Martin Austin. "The Epistemological Politics of Vernacular Scripture in Sixteenth-Century Mexico." Americas 70, no. 2 (October 2013): 165–201. http://dx.doi.org/10.1353/tam.2013.0101.

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The year 1577 was a watershed for linguistic politics in Mexico. After more than five decades in Mexico, the Spanish crown signaled a break from its previous tolerance of the use of indigenous language in catechesis and doctrinal publications. The landmark case is the crown's confiscation of Bernardino de Sahagún's Historia General in 1577. Simultaneously, the Mexican Inquisition pursued an assault on vernacular Scripture, confiscating dozens of Spanish scriptural editions, and culminating in the Inquisition's prohibition of Nahuatl and other indigenous-language translations of Scripture, in particular Ecclesiastes and the Epístolas y Evangelios (Epistles and Gospels). Also central was the second trial of a noted Erasmian, Alonso Cabello, who had spent much of the same year in house arrest in Tlatelolco. All this came on the heels of the establishment of the Holy Office in Mexico in November 1571 and its first full-scale purge of prohibited books, including well over 200 editions of Scripture—dozens of them in Spanish and a few in Nahuatl—that had circulated freely in Mexico. Prior to the 1570s exico had witnessed intense debates about the role of language in missionary projects, in catechesis, and in the education of indigenous Mexicans, alongside those regarding the proper language for Scripture and devotional works.

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Davies, Philip R. "Book Reviews : The Use of Scripture in Cd." Expository Times 107, no. 2 (November 1995): 56. http://dx.doi.org/10.1177/001452469510700214.

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Jackson, Pamela. "Cyril of Jerusalem's use of Scripture in Catechesis." Theological Studies 52, no. 3 (September 1991): 431–50. http://dx.doi.org/10.1177/004056399105200302.

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Satlow, Michael L. "Josephus’s Knowledge of Scripture." Journal of Ancient Judaism 11, no. 3 (November 27, 2020): 385–417. http://dx.doi.org/10.30965/21967954-12340018.

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Abstract Scholars have long debated whether Josephus learned Scripture while he was in Jerusalem or only once he got to Rome. The question intersects with, and is hard to answer without, a more general assessment of language use and the education of the (priestly) elite in Jerusalem at that time. This paper argues that Josephus knew little Hebrew and never learned to read Scripture in the original; he was, in this respect, typical of the Jewish elite. His introduction to written Scripture was in its Greek translation, in Rome.

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Brandt, Ryan A. "Reading Scripture Spiritually: Bonaventure, the Quadriga, and Spiritual Formation Today." Journal of Spiritual Formation and Soul Care 10, no. 1 (May 2017): 12–32. http://dx.doi.org/10.1177/193979091701000103.

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Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that (at least a variation of) Bonaventure's quadrigal method ought to be retrieved today for the spiritual health of scholarship and the church. This thesis will be attained organically. It will first survey his proposed method of interpretation in his Breviloquium and Commentary on the Gospel of Luke; then, it will appeal to scriptural and pastoral support to show that his method is a helpful route for retrieval.

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Scorgie, Glen G. "Bible Study as Luminous Converting Encounter: Swiss Pietist Initiatives in 19th-Century French Canada." Journal of Spiritual Formation and Soul Care 12, no. 2 (August 26, 2019): 198–211. http://dx.doi.org/10.1177/1939790919870122.

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This article examines the understanding and use of Scripture in the evangelistic endeavors of “awakened” pietistic francophone Swiss Protestant missionaries in 19th-century French Canada (after 1867, Quebec). It begins by sketching the roots of this transatlantic initiative in Le Réveil, the Continental francophone expression of the Second Evangelical Awakening. It then shows how within this movement historic Protestant Bible-centeredness converged with an intensified pietistic expectation that receptive contemplation of Scripture (especially in conversational settings) could evoke profoundly experiential and transforming encounters with the divine. The records of the Swiss missionaries also display a mystic-like apprehension of Scripture’s luminosity, and of conversion as a comprehensively illuminating and radiant experience. This account challenges the assumption that mystical tendencies necessarily lead to privatized spirituality, while illustrating how a distinct form of evangelical spirituality stimulated missionary endeavor and shaped missionary practice.

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Van Leeuwen, Mary Stewart. "Gender Relations and the Biblical Drama." Journal of Psychology and Theology 33, no. 2 (June 2005): 122–26. http://dx.doi.org/10.1177/009164710503300205.

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The author, a Reformed academic psychologist, cites principles for the use of Scripture from her own theological tradition. These include acknowledging that there is no unmediated reading of Scripture, that Scripture should be read as a cosmic drama, and not just as isolated proof-texts, and that the ‘rule of purpose’ should be observed. These principles are then applied to the debate on male headship vs. gender mutuality, with special reference to the problem of over-reading gender-essentialist archetypes into Scripture.

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Goldingay, J. "Models for Scripture." Scottish Journal of Theology 44, no. 1 (February 1991): 19–38. http://dx.doi.org/10.1017/s0036930600025217.

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In 1974 the American Roman Catholic theologian Avery Dulles published an instructive and successful book called Models of the Church, the heart of which considers the church as institution, as mystical communion, as sacrament, as herald, and as servant. It includes a chapter on ‘The church and revelation’, later expanded as a further book called Models of Revelation; but at that point difficulties surely arise. The notion of models as Dulles applies it to the church enables him to take account of the fact that the church is a concrete objective reality, yet one whose nature is complex and difficult to encapsulate. Images which emerge from Bible and tradition, such as the ones Dulles studies, can be applied with a degree of analytical rigour to the church, with illuminating results. Some of these images may be better described as metaphors. They take actual entities such as a herald and use them to cast light on the nature of the church by analogy; they are less systematically developed than models and are more consistently capable of operating at other levels as well as the intellectual (though in theology, at least, models also commonly carry strong emotional associations and thus may profoundly influence attitudes as well as shape conceptual thinking). Some of the images are models in a stricter meaning of the word; they do not in themselves exist in the same sense as the church does, but as constructs they enable us to grasp aspects of the significance of the church conceptually.

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Ticciati, Susannah. "Anachronism or Illumination? Genesis 1 and Creation ex nihilo." Anglican Theological Review 99, no. 4 (September 2017): 691–712. http://dx.doi.org/10.1177/000332861709900404.

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The aim of this article is to explore the relation between scriptural interpretation, ambiguity, and truth, with a view to testing the following hypothesis: “Christian doctrine has the role of preserving scripture's generativity by holding open its ambiguity.” The hypothesis is tested by way of a case study focused on the opening of Genesis and the doctrine of creation ex nihilo. The article challenges the assumption that the use of the latter as a hermeneutical rule for the former is anachronistic, arguing that such an assumption involves a category mistake, and offering (by contrast) a semi-otic account of interpretation according to which a text's truth unfolds over time. The article responds to a more specific theological and hermeneutical critique of the doctrine of creation ex nihilo by showing how it generatively holds open the ambiguity of Genesis 1:1–4, making way for life-giving readings of scripture that heal contextually specific sin.

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Angell, Stephen W. "Leaving Father or Mother for Christ’s Sake: William Penn’s Veiled Autobiography through Scripture References." Quaker Studies 25, no. 2 (December 1, 2020): 169–88. http://dx.doi.org/10.3828/quaker.2020.25.2.4.

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This article examines Penn’s attitudes toward family as displayed in two books (Innocency with Her Open Face Presented and No Cross, No Crown) that he wrote in 1669 while incarcerated in the Tower of London. The examination of Penn’s use of certain biblical references printed in the margins (Mt. 10:37; Mt. 19:29) suggests that Penn used these to create a layered text (similar to twenty-first-century hypertext) that helped to communicate in a veiled, but fervent, fashion his strong estrangement from his own birth family. The use of these Scripture passages renders as credible an early tradition from William Sewel that Penn’s father (Sir William Penn) was complicit in ensuring his son’s imprisonment in the Tower. The pattern of usage also tends to corroborate the generally accepted view that father and son were reconciled in 1670, before the elder Penn’s death. Comparing Penn’s use of these biblical passages on family with those of other Quaker contemporaries, the article demonstrates that at least two other Quakers also demonstrated estrangement from family through use of these Scriptures, but also proposes that the lesser use of such Scripture passages from most travelling Quakers who seem not to have been estranged from their families could be explained by the writers’ desires not to hurt their families with the wounding implication that they were not valued by the author.

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SWANSON, Paul L. "Zhiyi's Use of Scripture in the Mohe zhiguan (I)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 897–93. http://dx.doi.org/10.4259/ibk.41.897.

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Lang, Bernhard. "Canon and Canonicity: The Formation and Use of Scripture." Religion 40, no. 4 (October 2010): 368–69. http://dx.doi.org/10.1016/j.religion.2010.09.023.

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Loughlin, Gerard. "FOLLOWING TO THE LETTER: THE LITERAL USE OF SCRIPTURE." Literature and Theology 9, no. 4 (1995): 370–82. http://dx.doi.org/10.1093/litthe/9.4.370.

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Brakke, David. "Canon and Canonicity: The Formation and Use of Scripture." Numen 58, no. 2-3 (2011): 406–7. http://dx.doi.org/10.1163/156852711x562371.

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Moberly, Walter. "The Use of Scripture in Contemporary Debate about Homosexuality." Theology 103, no. 814 (July 2000): 251–58. http://dx.doi.org/10.1177/0040571x0010300403.

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Burridge, Richard A. "Book Reviews : Paul's Use of Scripture for His Ethics." Expository Times 112, no. 11 (August 2001): 392. http://dx.doi.org/10.1177/001452460111201116.

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Linck, Joseph C. "Erasmus' Use o f Scripture in De Vidua Christiana." Erasmus of Rotterdam Society Yearbook 11, no. 1 (1991): 67–87. http://dx.doi.org/10.1163/187492791x00066.

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Swain, Scott R. "Book Review: God's Use of Scripture in Christian Ethics." Expository Times 119, no. 7 (April 2008): 358–59. http://dx.doi.org/10.1177/00145246081190071115.

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