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1
Hathaway, William L. "Integration, Biblical Counseling, and Hermeneutics." Journal of Psychology and Theology 49, no. 3 (February 15, 2021): 257–67. http://dx.doi.org/10.1177/0091647121992425.
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Some have claimed that the integration project has adopted a lower view of Biblical inspiration. Yet, both Biblical counselors and evangelical integrationists typically hold to a high view of the authority of Scripture and may share the same adherence to Biblical inerrancy. This article argues that difference between how Biblical counseling and integration tends to engage Scripture in their counseling approaches is due less to their doctrines of Biblical authority than to their secondary hermeneutical and related theological views. A review of the author’s model of integration as a form of interpretative activity is provided. Implications for the sufficiency of Scripture doctrine, theological interpretation of Scripture, and integrative interpretative competency in reading Scripture are considered. The evangelical integration movement is fully compatible with a robust embrace of the historic sola scriptura view of Biblical authority but not the innovation represented by a solo scriptura view.
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Gregerman, Adam. "Reverence Despite Rejection: The Paradox of Early Christian Views of Biblical Authority." CrossCurrents 59, no. 2 (June 2009): 176–90. http://dx.doi.org/10.1111/j.1939-3881.2009.00069.x.
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Neuwirth, Angelika. "Two Views of History and Human Future: Qur'anic and Biblical Renderings of Divine Promises." Journal of Qur'anic Studies 10, no. 1 (April 2008): 1–20. http://dx.doi.org/10.3366/e1465359109000217.
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Though the Qur'an refers to the Psalms as a scriptural corpus, al-zabūr, the Qur'anic relationship with the Psalms is – unlike that with the Torah or the Gospel – not explicitly described in terms of an affirming re-collection of that scripture. In the Qur'an ‘the Psalms’ as a scriptural authority play a rather marginal role. Yet individual psalm texts are strikingly present in the Qur'an. Not only are they reflected in numerous Qur'anic metaphors, but more generally, their particular vision of human-divine relations is closely related to that mirrored in the early suras. The paper attempts to trace the Qur'anic references to Psalm 136 which, it is argued, is theologically radically re-modelled in Sūrat al-Raḥmān (Q. 55), comparing the texts in order to explore the Qur'anic rejection of the Biblical notion of ‘history as a promise for the future’. It will posit that the new Qur'anic vision of the human future that eventually comes to replace the Biblical is not only a rejection of a previous option, it is at the same time a response to a major question raised in Pre-Islamic Arabic poetry. The Qur'an thus is in conversation with two cultural traditions; the options put forward in both being debated and finally replaced.
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Haldane, John J. "Christianity and Politics: Another View." Scottish Journal of Theology 40, no. 2 (May 1987): 259–86. http://dx.doi.org/10.1017/s0036930600017567.
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AbstractThe essay explores the relationship between Christian faith, ethical thought and political action. It examines two views of the matter. First, the autonomy thesis, advanced by writers such as Edward Norman in his Reith Lectures and elsewhere, which claims that Christianity in general is independent of political concerns, and that Church leaders in particular have no business engaging in political debate, or using their teaching authority to commend or condemn the actions of governments. Second, the commitment thesis, here derived from writings of Kenneth Leech, which maintains that fidelity to the biblical revelation involves an explicit commitment to Christian humanism, and thereby to practical opposition to capitalism and support for radical socialism.
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Jung, Wonho. "Divine Command, Natural Law, and Redemption in Calvin’s Thought." Theology Today 77, no. 3 (October 2020): 323–34. http://dx.doi.org/10.1177/0040573620947058.
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Calvin formulates an ethical framework in which the idea of natural law is interwoven with divine command ethics in a way that leads to a new awareness of the unique relationship between God’s authority and human autonomy with regards to morality. For Calvin, God’s creational order is the ultimate source of natural law and the natural moral order perceived by natural reason still provides true sources for human morality. He does not underestimate, however, the noetic effect of sin on natural reason. In fact, Calvin takes seriously the epistemological limitation of the created but fallen natural reason with regard to understanding the true intention of creational moral order in its full scope and meaning. So, he argues that the scriptural revelation does not just complement natural morality, but it redeems it. His view thus successfully rules out extreme views of both natural law and divine command ethics that render morality either utterly autonomous or rigidly heteronomous. For Calvin, God’s authority in morality and the natural moral order are reconciled because the heteronomy of revealed laws and the autonomy of natural law are reintegrated in redeemed reason. In this view, humans can acknowledge the God-commanded biblical moral law by their natural reason because the biblical moral law is a written manifestation of natural law. The regenerate can wholly acknowledge it through the renewal of their natural reason while the unregenerate can partly acknowledge it through common grace of God that preserves functionality of natural reason in fallen humanity to a certain degree.
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Breytenbach, A. P. B. "Tradisie en gesag in die teologie." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (June 29, 1987): 232–41. http://dx.doi.org/10.4102/hts.v43i1/2.5741.
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Tradition and authority in theologyThe problem of authority in theology is as old as the Bible itself. Authority comes into question especially when a new trend in theology diverges from the approved. One can claim authority for a 'new' theology by reinterpretation of an authoritative tradition; by miracle stories; by association of one's theological point of view with an authoritative person from the past; and by an appeal to the oldest stratum in the authoritative text or tradition. This article concentrates mainly on the Biblical era.
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Hathaway, William L. "Introduction: Sufficiency of Scripture." Journal of Psychology and Theology 49, no. 3 (February 15, 2021): 207–8. http://dx.doi.org/10.1177/0091647121992420.
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This article provides an introduction to the special issue on the sufficiency of Scripture. The special issue examines the biblicist approach to the sufficiency of Scripture and offers alternative understandings or examples of the how the sufficiency of Scripture relates to counseling. The introduction notes the issue includes contributions from integrationist, theological, Christian psychology, and Biblical counseling perspectives that share both a commitment to a high view of Biblical authority and an openness to resources for counseling offered by the contemporary mental health professions.
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Porter, Stanley E. "The Authority of the Bible as a Hermeneutical Issue." Evangelical Quarterly 86, no. 4 (April 26, 2014): 303–24. http://dx.doi.org/10.1163/27725472-08604002.
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This paper examines the issue of authority of the Bible not as an interpretive issue but as a hermeneutical issue. Many of the difficulties concerning this important topic have been made more complex and perhaps even insoluble because the issue of hermeneutics has not entered into the discussion as it should. I first address the major problems with the traditional realistic view of the authority of the Bible, I then discuss the issue of hermeneutics and interpretation more fully, and, finally, I discuss some recent developments in biblical studies in light of the distinctions that I am making, to see if they are adequate interpretive models consistent with the hermeneutical view of scriptural authority that I am advocating.
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Irving, Alexander J. D. "One Word, many wordings: The Inspiration of Scripture in its Christological and Pneumatological Dimension of Depth." Expository Times 131, no. 6 (October 14, 2019): 247–56. http://dx.doi.org/10.1177/0014524619883173.
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Robert Brown has argued that any defence of the authority of Scripture based on its divine inspiration must take account of the reality of the form of Scripture. He points to two facts regarding the Bible’s form (the history of textual error and a variety of beliefs regarding the biblical canon) that, he believes, compromises such a foundation for biblical authority. Exactly which words, he asks, are we to think were inspired? Brown operates with an understanding of revelation which is exhausted by the category of the biblical proposition (i.e., he equates revelation with Scripture, understanding inspiration to be the mode of that revelation). Accordingly, any error within the constituent parts of the propositions found in the Bible undermines the validity of its claim to be revelation in the first place, thus, in Brown’s view, compromising the entire edifice of Christian theology. In what follows, I suggest that a personalist approach is a more suitable way to understand revelation and that the propositional mode of revelation (Scripture) participates in God’s personal revelation in Jesus Christ through the inspiration of the Spirit. By broadening the theological context of Scripture (i.e., understanding it in its Christological and Pneumatological dimension of depth), its authority is not found in its inerrancy but in its reference beyond itself to God’s actual self-revelation in Jesus which God employs as the permanent mode of his revelation by the agency of the Spirit.
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Jatmiko, Yudi. "Konsep Otoritas Alkitab di Hadapan Fakta Kesalahan Tekstual: Sebuah Diskusi Teologis." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (June 1, 2017): 1–16. http://dx.doi.org/10.36421/veritas.v16i1.7.
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Studi kritik tekstual Alkitab menunjukkan bahwa berbagai salinan Alkitab, PL dan PB, memiliki banyak kesalahan tekstual. Masalah yang muncul ialah di hadapan fakta berbagai kesalahan tekstual yang ada, masihkah Alkitab memiliki otoritas? Para oponen menilai jelas tidak karena fakta kesalahan tekstual menimbulkan problematika yang serius berkaitan dengan ketidakpastian makna teks. Para proponen memiliki penilaian sebaliknya. Melalui diskusi teologis yang dilakukan, penulis mendapati bahwa terlepas dari berbagai kesalahan tekstual, Alkitab tetap memiliki kepastian makna teks. Ini dikarenakan bahwa perubahan teks tidak berdampak signifikan pada makna teks, jumlah varian yang banyak memungkinkan adanya ketersalingan dalam verifikasi makna, dan ketiadaan kemungkinan konspirasi menunjukkan adanya nilai dan rujukan historis di dalam teks. Kepastian makna teks ini memiliki implikasi kepastian otoritas dalam Alkitab. Akhirnya, penulis menyimpulkan bahwa kesalahan tekstual dalam Alkitab tidak meniadakan otoritas Alkitab.
Kata-kata Kunci: Otoritas Alkitab, Kesalahan Tekstual, Kritik Tekstual, Kepastian Makna Teks
English :
The field of Textual Criticism of the Bible has highlighted that various OT and NT manuscripts contain textual errors in the original apographs. These errors indicate a problem: in the face of various existing textual errors, does the Bible still have authority? Opponents of Biblical authority conclude that we cannot trust the text because of the serious nature of the textual problems. Proponents of Biblical authority take the opposite view and defend the authority of the Scriptures. Proponents argue that there is certainty regarding the meaning of the Bible despites its many textual errors. This is due to the fact that the textual changes do not significantly impact upon the meaning of the text. Additionaly, the numerous textual variants of available manuscripts provides us with an inter-verifying process to ascertain the meaning of the text. Moreover, the impossibility of scribal conspiration signifies historical reference and value within the text. The certainty of the meaning of the text has implications for the certainty of biblical authority. Finally, the author concludes that though there are textual errors within the Bible they do not negate the authority of the Bible.
Keywords: Bible Authority, Textual Error, Textual Criticism, The Certainty of the Text Meaning
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Verdianto, Yohanes. "Penciptaan Alkitabiah dan Evolusi: Berbagai Upaya untuk Merekonsiliasi Keduanya." KHARISMATA: Jurnal Teologi Pantekosta 3, no. 2 (January 26, 2021): 102–16. http://dx.doi.org/10.47167/kharis.v3i2.19.
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Since Charles Darwin wrote his book on the theory of human evolution in 1859, the paradigm of Christians and even Christian theologians have partially endorsed it or at least tried to reconcile ideas about biblical creation and the theory of evolution. Attempts have been made in literary form by Christian theologians who strongly believe in the Bible but at the same time believe in evolution, in their effort to reconcile both. This paper attempts to examine the writings of several theologians on evolution and biblical creation, and then provide rebuttals regarding the views of those who try to reconcile six-day biblical creation with the millions of years of evolutionary theory, but override the authority of Scripture. The expected result in this paper is that the biblical authority and its validity in the story of God’s creation during the six days is literal and cannot be reconciled with the theory of evolution. This paper using a documentary research method, in which the primary resources are the theologians who believe in God and simultaneously believe in the theory of evolution. Secondary resources are needed as a comparison and provide input in connection with this research. AbstrakSejak Charles Darwin menulis bukunya tentang teori evolusi manusia pada tahun 1859, paradigma orang Kristen dan bahkan para teolog Kristen pun sebagian telah mendukungnya atau setidaknya mencoba menyelaraskan ide tentang penciptaan alkitabiah dan teori evolusi. Berbagai upaya telah dibuat dalam bentuk literatur oleh para teolog Kristen yang sangat memercayai Alkitab tapi di saat yang sama juga memercayai evolusi, dalam upaya mereka untuk menyelaraskan keduanya. Makalah ini mencoba untuk menelaah tulisan beberapa teolog sehubungan dengan hal tersebut dan memberikan sanggahan sehubungan dengan pandangan mereka yang mencoba menyelaraskan penciptaan alkitabiah selama enam hari dengan teori evolusi yang berlangsung jutaan tahun, namun dengan mengesampingkan otoritas Kitab Suci. Hasil yang diharapkan dalam makalah ini bahwa otoritas Alkitab dan keabsahannya dalam kisah penciptaan Allah selama enam hari literal adalah benar dan tidak dapat diselaraskan dengan teori evolusi. Makalah ini menggunakan metode studi literatur, di mana sumber utama adalah tulisan para teolog yang memercayai Allah dan secara bersamaan memercayai teori evolusi. Sumber sekunder diperlukan sebagai pembanding dan memberikan masukan sehubungan dengan penelitian ini.
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Greenstein, Edward L. "The Formation Of The Biblical Narrative Corpus." AJS Review 15, no. 2 (1990): 151–78. http://dx.doi.org/10.1017/s0364009400002932.
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Following the lead of Spinoza, most of us have come to regard the sequence of Hebrew narrative from Genesis through Kings as a unified literary composition. It tells the story of Israel and its God from the creation of sky and land through the exile of Israel from its particular land. Although the anonymous narrator focuses on the fate of his people, he virtually always tries to identify with YHWH's point of view. For this reason, and possibly others, the narrator submerges his own identify and background. Unlike his near-contemporary Herodotus, who begins his Histories by introducing himself and his explicit agenda, the Hebrew author speaks from a perspective as wide as the cosmos. He would seem to assume the authority of God and give voice to a divinely certified account of his people's historical experience to (one assumes) his own community.
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Scheffler, Eben. "Jung, the Pentateuch and ethics." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 653–75. http://dx.doi.org/10.4102/ve.v25i2.292.
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This article reflects on the contribution that can be made to the interpretation of the Bible by employing the analytical psychology of Carl Jung. After some relevant biographical considerations on Jung, his view of religion and the Bible is briefly considered, followed by a look into Genesis 1-3 in terms of his distinction of archetypes. It is suggested in the conclusion that Jungian psychological Biblical criticism can lead to a changed, but fresh view on the ‘authority’ or influence of the Bible in the lives of (post)modern human beings and their (ethical) behaviour.
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Schroeder, Joy A. "Elizabeth Wilson, the Bible, and the Legal Rights of Women in the Nineteenth Century." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 2 (November 14, 2011): 219–32. http://dx.doi.org/10.1558/post.v5i2.219.
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In 1849, Elizabeth Wilson (fl. 1849-1850) published an impassioned defense of women’s rights entitled A Scriptural View of Woman’s Rights and Duties. Her work critiques patriarchy in church and society, arguing in favor of women’s social and legal rights within marriage. Challenging prominent male biblical commentators, Wilson asserted that male and female were created as equal co-sovereigns over creation. She claimed that biblical patriarchs and matriarchs exercised equal authority within the marriage relationship. Wilson’s most striking example is Abigail, who distributed household property, an extravagant gift of dressed sheep and other food, to David, against her husband Nabal’s wishes (1 Samuel 25). Wilson uses this story to prove that wives have equal right to administer marital property. Thus she offers an incisive critique of American property and inheritance laws biased against wives and widows.
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Ray, Roger. "Bede and Cicero." Anglo-Saxon England 16 (December 1987): 1–15. http://dx.doi.org/10.1017/s0263675100003835.
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A great weight of authority supports the view that Bede was averse to pagan rhetoric and had never read anything of its formative literature. I have briefly questioned this opinion elsewhere, and should like now to investigate it more fully. The evidence, of Bede's biblical commentaries in particular, suggests first, that his attitude toward Roman rhetoric was ambivalent, as was that of Augustine and Cicero; secondly, that his knowledge of it reached into the theory of invention; and finally, that he had access to Cicero's De inventione.
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Igbo, Philip. "The Scriptures as God-breathed: Implication for the Authority of the Scriptures." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 43–63. http://dx.doi.org/10.4314/ujah.v21i2.3.
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The doctrine of biblical inspiration is the view that the Holy Spirit inspired the writing of the sacred texts so that the resultant Scripture is the word of God. To say that Scripture is “God-breathed” does not mean that the scrolls fell down from the sky. Inspiration, in this sense, is the supernatural force that moved the sacred writers to transmit what God has revealed using, human language. How does one understand the Bible as the inspired word of God despite the apparent and sometimes manifest inconsistencies that one finds in the Scriptures? Does inspiration imply divine dictation, as taught by the Augustinian school of thought? Is the Bible purely a product of human ingenuity as held by some humanists? Or are we dealing with a confluence of divine will and human ability? This is the problem that this article intends to address. This will be done by applying an exegetical study of the relevant Scriptural passages dealing on this subject.
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Balode, Dace, and Ģirts Rozners. "Fundamentālisms kā kristīgās ticības fenomens Latvijā." Ceļš 71 (December 15, 2020): 20–36. http://dx.doi.org/10.22364/cl.71.02.
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Although in the modern age fundamentalism is sometimes considered a phenomenon that no longer has a place in it, it is not so. Fundamentalism is formed in the dialectic between the need of one part of society for change and the reaction of another part of society to it as undesirable and dangerous. The study examines the history of the formation of Christian fundamentalism, focussing on three characteristic features of the phenomenon in the context of the 21st century. Firstly, it is a fundamental abandonment of the historically critical method of researching the Bible, preferring instead a literal interpretation of the Bible that views the text as verbally inspired, inerrant, and infallible. Literal reading can concur with a belief in the only correct doctrine, a distinctly dualistic vision of the world, and a sense of radically exclusive self-awareness. When it comes to winning fundamental battles over biblical truth, fundamentalist arguments become radical and intolerant. Thus, the next feature is justification of intolerance in the name of defending the literal reading of the Bible. It can be directed against individuals or groups outside the community, but equally against individuals within the community. The third feature is that the battlefield is not always limited to matters affecting the life of the church but extends to society as a whole. Namely, when socio-political tendencies are not in line with the “biblical truth”, fundamentalists become loud and politically active. Authors argue that there are clear signs of fundamentalistic tendencies in Latvian Christian society and clergy. Interviews with clergy show a strong belief in the inerrancy and infallibility of the Bible. The exegesis of fundamentalism is oriented towards the maintenance of a single truth. There should be a single interpretation of the texts, therefore, in order to adhere to and defend its exegetical view, fundamentalism needs various aids, including the authority of the church and the strict boundaries, which must not be violated. The study looks at two examples, where certain Latvian denominations have taken on the role of disciplinarians, pushing out dissidents. The political activities of the Christian denominations in Latvia also reveal fears that the modern age may bring about the loss of Bible’s authority. Consequently, morality is enforced, and Fundamentalism defends its positions trying to impose the relevant paradigms upon the entire society
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De Vries, P. "Overtuigend gezag. De schriftvisie en wijze van omgang met de Schrift van Alvin Plantinga." Theologia Reformata 61, no. 2 (June 1, 2018): 135–52. http://dx.doi.org/10.21827/5ae1e7e636363.
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This article analyzes and evaluates Alvin Plantinga view of the status and authority of the Bible. It shows the relevance of two or more kinds of Christian Biblical scholarship Plantinga develops in Warranted Christian Belief. Plantinga argues that we can speak of knowledge when there is a warrant.Cognitive faculties include a sense of experience, the sensus divinitatis, and the inner witness of the Holy Spirit. A properly functioning cognitive faculty produces knowledge. The Christian belief that the Bible is the Word of God is not just a conviction but knowledge, knowledge that leads one to glorify and enjoy God.
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Franks, Martha. "Election, Pluralism, and the Missiology of Scripture in a Postmodern Age." Missiology: An International Review 26, no. 3 (July 1998): 329–43. http://dx.doi.org/10.1177/009182969802600305.
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Mission theologians once held that Scripture had a unified, objective meaning that could be directly conveyed on the mission field. That view has given way to a recognition of diverse scriptural voices and the claim that this biblical diversity might be a clue toward a theological embrace of the world's diversity. This article examines that process, and then finds a similarity between this theological development and the secular movement called “postmodernism,” with its concern for situatedness and textual interpretation. Postmodernist ideas suggest a new basis for the authority of Scripture but would profit from the experience on the mission field.
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Kato, Teppei. "¿Griego o hebreo? Agustín y Jerónimo sobre la traducción bíblica." Augustinus 64, no. 1 (2019): 173–85. http://dx.doi.org/10.5840/augustinus201964252/25311.
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This article elucidates the main topic in the discussion between Augustine and Jerome about biblical translation, by focusing on their views about the language of the source text of translation. According to the historical study of translation, translators at the time of Cicero were allowed to show their creativity, since they presupposed the reader’s ability to compare the Greek text with the Latin translation. Cicero, accordingly, chose free translation as his own principle. Augustine expected the readers of the Bible to compare the source text with the translation, claiming that the source text should be the Greek Bible, namely, the LXX. However, Augustine preferred literal translation, for he estimated the reader’s comprehension of the source text to be low. Jerome, on the other hand, anticipated the readers at a high level, so that he basically adopted free translation as a translation method of any kind of literary work, including the Bible. Moreover, since Jerome accepted the Hebrew text as the original text, rejecting the authority of the LXX, he recommended the non-Hebrew readers ask the Hebrews to examine the accuracy of his translation. In addition, as Augustine and Jerome have different attitudes towards translation, they also have different views on the ideological state of the LXX: Augustine allowed the LXX to be a free translation, while Jerome strictly demanded it to be a literal translation, even though their own translation theories are opposite, respectively.
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Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)." Review of Ecumenical Studies Sibiu 10, no. 1 (April 1, 2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.
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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars from outside this field tend to promote the Septuagint as the Old Testament of the Orthodox Church. I shall use the argument of authority, which is improper for scientific argumentation, but it suits my research, as I try to understand the confessional positions held within Eastern Orthodoxy. Consequently, if a certain saint, acknowledged as such by a national Orthodox Church or by the entire Eastern Orthodox communion, embraces a particular view on this subject, this bears significantly on the issue.
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McKee, Elsie. "Katharina Schütz Zell, Idelette de Bure, and Reformed Women’s Views and Experience of Marriage." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 11, no. 17 (June 30, 2017): 15. http://dx.doi.org/10.20890/reflexus.v11i17.486.
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The Protestant movement had a significantly positive effect on early modern understandings of marriage, and women of the Reformed tradition participated actively in these changes. Protestants rejected celibacy as a good work to earn God’s favor and elevated marriage as an ideal for Christians, including for clergy. One way that Reformed women expressed their faith was by marrying priests, thus acting on their conviction of Biblical authority (e.g., 1 Tim. 3) over canon law which prohibited clerical marriage. Former nuns, citizens of good reputation, married reformers as expressions of faith. A second way that Reformed women contributed to the new ideal of marriage was by the ways that they managed their households, making these models of hospitality and partnership in following Christ. A number of Reformed women chose exile for their faith and their Protestant husbands. A few, like Katharina Schütz Zell, were articulate in defending their decision to marry priests and their calling to serve as “church mothers.” Some Reformed women, like Anne Askew, demonstrated their loyalty to their faith by rejecting marriage when it came to a choice between their faith and their marriages – or their lives.O movimento protestante teve um efeito significativamente positivo nos começos da compreensão moderna sobre o casamento, e as mulheres da tradição reformada participaram ativamente nestas mudanças. Os protestantes rejeitaram o celibato como boa obra para alcançar o favor de Deus e consideraram o casamento como um ideal para os cristãos, inclusive para o clero. Uma maneira que as mulheres reformadas expressaram a sua fé foi casando-se com sacerdotes, agindo desta forma a partir de suas convicções sobre autoridade bíblica (por exemplo, 1 Tm 3) em oposição à lei canônica que proibia o casamento clerical. Antigas freiras, cidadãs de boa reputação, casaram-se com os reformadores como expressões de fé. Uma segunda maneira que as mulheres reformadas contribuíram para o novo ideal de casamento foi pela maneira como administravam suas famílias, tornando-as modelos de hospitalidade e parceria no seguimento de Cristo. Algumas mulheres reformadas escolheram o exílio por causa de sua fé e seus maridos protestantes. Outras, como Katharina Schütz Zell, defenderam a decisão de se casarem com os sacerdotes e seu chamado para servir como “mães da igreja”. Outras ainda, como Anne Askew, demonstraram lealdade à sua fé ao rejeitar o casamento quando se tratava de uma escolha entre a fé e o casamento - ou suas vidas.
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Bertaina, David. "Christians in Medieval Shī‘ī Historiography: From Legend to History." Medieval Encounters 19, no. 4 (2013): 379–407. http://dx.doi.org/10.1163/15700674-12342144.
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Abstract Over the course of the early medieval period, Shī‘ī authors collected historical reports of conversations with Christians and included them in their compilations. Beginning as legendary accounts transmitted via oral tradition, the reports and stories of imams were later compiled in “historical” collections as a way to promote the Shī‘ī historiographical tradition. Utilizing motifs from the Qur’an as well as their own interpretive traditions, medieval Shī‘ī writers collected, adapted, and/or composed these encounters in order to connect past leaders with the historical vision of their community. The texts were also a method for shaping Shī‘ī communal identity within the religiously plural society of the early Islamic Middle East. This article uses examples from some dialogues with Christian participants to illustrate these key features. Some texts promoted Shī‘ī historical claims about the imams by producing hagiographical memories of the past for contemporary communities. Other reports utilized polemical strategies of biblical polemics and dialectical reasoning to construct Islamic historiographies of Christianity. It appears that most Shī‘ī historical reports about Christian figures were not interested in contrasting Shī‘ī faith with Christianity, but sought rather to highlight Shī‘ī concepts of prophetic succession, legitimate authority, and authentic community against Sunnī historical views. While this feature appears to be the consensus among the reports, some dialogues may reflect real religious encounters. In sum, the historical reports made use of Christian figures and beliefs as a vehicle for Shī‘ī historical and theological projects in the medieval Middle East.
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Butler, Geoffrey. "“This Mystical Blessing”: The Patristic Roots of John Calvin’s Eucharistic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 11, 2021): 322–44. http://dx.doi.org/10.1177/10638512211003862.
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Though committed to the final authority of Scripture in all matters, John Calvin’s Institutes and biblical commentaries show him to be a remarkable student of patristics. His doctrine of the Lord’s Supper was no exception, as Calvin calls upon the likes of Augustine, Chrysostom, Tertullian and others to support his position. This article, therefore, contends that Calvin’s engagement with the Fathers – though imperfect – demonstrates that his view, in essence, may be clearly traced to the patristic period. It also suggests that his reverence for tradition, which he considered consistent with his commitment to sola scriptura, makes Calvin a prime example for contemporary evangelicals as they reflect on their own doctrine of the Supper. Not only would paying close attention to the Fathers enrich their own understanding, but given that such figures are esteemed by the wider church, it may well contribute to a more robust ecumenical conversation around the sacraments.
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Atkinson, Colin, and Jo B. Atkinson. "Subordinating Women: Thomas Bentley's Use of Biblical Women in ‘The Monument of Matrones’ (1582)." Church History 60, no. 3 (September 1991): 289–300. http://dx.doi.org/10.2307/3167468.
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In Chaste, Silent and Obedient, Suzanne Hull lists 163 English books written for women (by both sexes) published between 1475 and 1640. Of the eighteen books she classifies as devotional, the second (chronologically) is Thomas Bentley's The Monument of Matrones (1582), an immense book—over 1500 quarto pages—containing prayers and meditations for a variety of occasions, extracts from the Bible, and brief lives of biblical and other model women. Hull has aptly commented that, “In fact, The Monument of Matrones comes close to being an entire female library between two covers.” The iconography of various illustrated pages and some prayers have been analyzed, and some writings by women such as Queen Margaret of Navarre, Queen Katherine Parr, and Lady Jane Dudley, have been anthologized, but the book has not been studied as a whole. Bentley, in his introduction, “To the Christian Reader,” describes the book as a collection of “diuers verie godlie, learned and diuine treatises, of meditationes and praier, made by sundrie right famous Queenes, noble Ladies, vertuous Virgins, and godlie Gentlewomen of al ages” (Bl) which had gone out of print. But is it simply an anthology of standard devotional material? Because it was directed to women, is it an affirmation of egalitarian impulses in Reformation English religious thought? Or does it prescribe the limited range of virtues acceptable to an increasingly patriarchal authority in late sixteenth-century society? It goes without saying that a book as rich and complex as the Monument will contain different, even conflicting, points of view, as the following, necessarily brief, summary will suggest.
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Frankfurter, David. "Apocalypses Real and Alleged in the Mani Codex." Numen 44, no. 1 (1997): 60–73. http://dx.doi.org/10.1163/1568527972629876.
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AbstractThe florilegium of revelations that Mani adduces as proof of his own authority in the Cologne Mani Codex has stimulated research into the circulation and influence of Jewish apocalypses among the various Jewish-Christian sects of late antiquity. But it has also proved frustrating, since not one of the apocalyptic “texts” that Mani quotes matches extant apocalypses in the name of Enoch, Adam, Seth, or Enosh. Considering the breadth of the Enoch literature now known from textual and patristic sources, including Manichaean literature, the absence of a parallel for Mani's Enoch-“quotation” may be reason to suspect that Mani invented this quotation as well as the others. This paper proposes an interpretation of Mani's apocalyptic florilegium that depends not on the historical existence of the putative texts but on Mani's own distinctive scheme of prophetic lineage and authority. It is argued that Mani's universalist view of mission and religion led him to revise existing schemes of Jewish revelatory heroes that were traditional to Jewish and Jewish-Christian sects and that invoked the patriarchs constitutive of Jewish identity, like Abraham, Moses, and Elijah. In contrast, Mani promotes his relevation's ecumenical appeal by casting himself in a line of biblical figures who in the late antique world had especially universalist significance: Adam, Seth, and Enoch (all antediluvian and therefore pre-covenantal) and Paul (Mani's model of an ecumenical missionary).
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Allert, Craig D. "What Are We Trying to Conserve?: Evangelicalism and Sola Scriptura." Evangelical Quarterly 76, no. 4 (April 30, 2004): 327–48. http://dx.doi.org/10.1163/27725472-07604003.
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At its heart Evangelicalism is a conservative movement. But the various streams of influence that converge in this movement have left Evangelicalism with a confused legacy – controlling influence. This legacy is readily apparent in Evangelicalism’s claim of anchoring itself in the Reformation and its insistence on biblical authority. The appeal to the ‘Reformation view’ is often made without understanding or indicating the contextual issues fundamental to understanding that very view. Thus the contemporary evangelical is often called to hold a version of sola scriptura that was not, in fact the version of Luther or Calvin. The contemporary version of sola scriptura, apparently based on Luther and Calvin, is then used as a reason to reject Tradition as a source for theology. It is here shown these Reformers did not reject Tradition in favor of the Bible alone. The slogan must be understood within its proper historical context. The dangers of a rejection of Tradition can be seen in the radicals Franck and Grebel. If appeal is made to ‘the reformers view’ of sola scriptura it is essential that we understand the context of that appeal if we are to offer it as the evangelical view.
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Hadjittofi, Fotini. "THE POET AND THE EVANGELIST IN NONNUS’ PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN." Cambridge Classical Journal 66 (July 23, 2020): 70–95. http://dx.doi.org/10.1017/s1750270520000056.
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Christian poetry, and biblical epic in particular, is intensely self-conscious. Both Greek and Latin Christian poets begin or end their compositions, paraphrases and centos with poetological reflections on the value and objectives of their works. The fifth-century Paraphrase of the Gospel according to John is an anomaly in this tradition. While Nonnus’ mythological epic, the Dionysiaca, is heavily self-conscious in that it includes a strong authorial voice as well as an extensive prooemium and an interlude, the Christian Paraphrase has no prooemium, epilogue or interlude, and its narrator never identifies himself. This article examines two passages in the Paraphrase where subtle, implicit poetological reflections may be detected, and then explores the reasons why Nonnus may have chosen to deny the Paraphrase a clear (meta)literary identity. It argues that Nonnus’ poem presents itself as the Gospel of John, and that its narrator ‘becomes’ John the Evangelist in a spiritual exercise which is indebted to Origen's views on that Gospel.
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Tanujaya, Fandy Handoko, and Yeremia Yordani Putra. "A PRELIMINARY EVALUATION OF KWOK PUI-LAN’S POSTCOLONIAL FEMINIST THEOLOGICAL METHOD." Jurnal Amanat Agung 16, no. 1 (March 21, 2021): 29–66. http://dx.doi.org/10.47754/jaa.v16i1.472.
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Abstrak: Teologi feminis pascakolonial merupakan sebuah gerakan teologis dari Dunia Ketiga yang berusaha menggabungkan perjuangan feminis melawan androsentrisme dan patriarki dari generasi pertama teolog feminis—yang dominan berkulit putih—dengan sebuah kesadaran terhadap pengalaman kolonial dan perjuangan bagi kemerdekaan. Di dalam area penafsiran Alkitab, pendekatan feminis pascakolonial mencoba untuk mendekolonisasi dan mendepartriarkalisasi teks-teks Alkitab dan penafsirannya bagi tujuan-tujuan liberatif. Artikel ini mengobservasi dan menganalisis salah satu teolog feminis pascakolonial yang terkemuka, yaitu Kwok Pui-Lan, secara khusus menelaah metode berteologinya yang unik. Tiga isu spesifik akan dibahas: pandangannya tentang pengalaman, Alkitab, tradisi, dan akal budi sebagai sumber-sumber berteologi, pandangannya tentang doktrin Alkitab dan penafsirannya, dan metodenya dalam melakukan teologi feminis pascakolonial. Artikel ini akan ditutup dengan sebuah evaluasi awal. Sementara beberapa poin positif dapat ditarik dari metodenya, kaum Injili akan melihat beberapa potensi masalah, khususnya terkait isu otoritas, kebenaran, dan identitas.
Abstract: Postcolonial feminist theology is an originally Third-World theological movement which attempts to combine feminist struggles against androcentrism and patriarchy of the first generation of feminist—predominantly White—theologians with an awareness of colonial experience and struggle for independence. In the area of biblical interpretation, postcolonial feminist approach tries to decolonize and depatriarchalize both biblical texts and their interpretations for liberative purposes. In this article, authors will observe and analyze one of the most prominent postcolonial feminist theologians, Kwok Pui-Lan, specifically looking at her unique theological method. Three specific issues will be addressed: her view on experience, Scripture, tradition, and reason as sources of theology, her doctrine of Scripture and its interpretation, and her method of doing postcolonial feminist theology. The article will then be concluded with a preliminary evaluation. While some positive points can be drawn from her method, evangelicals will observe some potential problems, especially those concerning the issues of authority, truth, and identity.
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Hanson, Paul D. "Biblical Authority Reconsidered'." Horizons in Biblical Theology 11, no. 1 (1989): 57–79. http://dx.doi.org/10.1163/187122089x00110.
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Felder, Cain Hope. "Afrocentrism and Biblical Authority." Theology Today 49, no. 3 (October 1992): 357–66. http://dx.doi.org/10.1177/004057369204900307.
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“Throughout Western history, the authority of the Bible has been predicated upon the tacit assumption of the preeminence of European cultures as somehow the most suitable and, thus, the most reliable ‘bearers of the tradition'—a tradition that has been passed on and otherwise shared with the Americas and Asia. Especially in the modern period, the attitude developed that African Americans, Afro-Asiatics, Asians, and Hispanics were quite secondary to the ancient biblical narratives. The Europeans and Euro-American church and academy historically and unevenly struggled to speak and, sometimes, to write with a vision of universalism and inclusiveness, but, actually, the church and academy thought and practiced particularity and exclusiveness without reference to the authority of what the biblical authors thought or did in their ancient contexts. Recent studies, however, help us to appreciate the biblical world as being, as one title indicates, Before Color Prejudice.”
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Chalier, Catherine. "Emmanuel Levinas: Responsibility and Election." Royal Institute of Philosophy Supplement 35 (September 1993): 63–76. http://dx.doi.org/10.1017/s1358246100006251.
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Although some people argue Emmanuel Levinas is a Jewish thinker because he introduces in his philosophical work ideas which come from the Jewish tradition, I want to present him as a philosopher. A philosopher who tries to widen the philosophical horizon which is traditionally a Greek one but, at the same time, a philosopher who does not want to abandon it. In one of his main books Totality and Infinity (1969), he describes western civilization as an hypocritical one because it is attached both to the True and to the Good, but he adds:It is perhaps time to see in hypocrisy not only a base contingent defect of man, but the underlying rending of a world attached to both the philosophers and the prophets, (p. 24)When reading Levinas we may realize that such an ‘hypocrisy’ might well be a blessing from a philosophical point of view. One of Levinas's philosophical aims is to refer to the Greek language of philosophy—a language he asserts to be of universal significance—in order to elucidate ideas that come from the Hebrew world view, from the prophets and from the sages. He wants to give a new insight into Greek categories and concepts but he refuses to abnegate the philosophical requirements for accuracy. That is why when he refers to biblical verses or to Talmudic apologues, he does not want to prove anything. His philosophical writings are indeed philosophical because he does not yield to the temptation of substituting the authority of a certain verse or of a certain name to the philosophical requirement of argumentation.
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Rowell, Geoffrey. "Breaking new ground in the study of the Church: the biblical view of the environment; authority and primacy, and the Italo-Albanian Church, a little-known outcome of the Council of Florence." International journal for the Study of the Christian Church 8, no. 3 (August 2008): 189–91. http://dx.doi.org/10.1080/14742250802259486.
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Honeycutt, Roy L. "Biblical Authority: A Treasured Heritage!" Review & Expositor 83, no. 4 (December 1986): 605–22. http://dx.doi.org/10.1177/003463738608300409.
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Gauch, Hugh G. "Biblical Authority and Public Presuppositions." Philosophia Christi 18, no. 1 (2016): 231–36. http://dx.doi.org/10.5840/pc201618118.
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Hutcheson, Peter. "The Argument from Biblical Authority." Teaching Philosophy 9, no. 2 (1986): 147–50. http://dx.doi.org/10.5840/teachphil19869218.
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Копыл, Екатерина. "St. John Damascene’s Theology of Holy Places: The Main Themes." Theological Herald, no. 2(33) (June 15, 2019): 146–77. http://dx.doi.org/10.31802/2500-1450-2019-33-91-109.
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В статье представлены основные взгляды прп. Иоанна Дамаскина на святые места Палестины, получившие достаточно систематическое освещение в рамках его богословия иконы. В его богословии святых мест выявлены следующие темы: святые места как вместилища Божественного действия и благодати; укоренённость богословия святых мест в разработанной им теории образа и его близость по догматическому содержанию к богословию иконы; Боговоплощение как важнейшее вероучительное основание для почитания палестинских святынь; роль материи в спасении человека; авторитетность Предания и библейской экзегезы в отстаивании практики почитания святых мест. Важное значение в богословии святых мест прп. Иоанна получают категории «поклонения» и «почитания». Он также разрабатывает вопросы прагматической и сакрально-мистической роли святых мест, в рамках которых можно выделить посредническо-сотериологическую, коммеморативную, анагогическую, проскинитарную (богопочитательную), харисматическую, апологетическую и апотропеическую функции, а также функцию откровения. При этом в качестве догматических «ограничительных пределов» в вопросе почитания святых мест следует рассматривать понятие вездеприсутствия Божия. Наконец, для Дамаскина характерна тема благоговейной и экспрессивной любви к святым местам как выражения любви к Богу, а также мотив интериоризации опыта встречи с палестинскими святынями. This article presents the main views of the St. John of Damascus on the holy places of Palestine, which received a systematic coverage within the framework of his theology of the icon.In his theologyof holyplaces,the following topics are discussed: holyplaces as receptacles of divine action and grace; theology of holy places rooted in the theory of images developed by him and its closeness in dogmatic content to the theology of the icon; Incarnation as the most important doctrinal basis for honoring Palestinian shrines; the role of matter in the alvation of man; the authority of tradition and biblical exegesis in upholding the practice of honoring holy places. An important place is given in the theology of the holy places of St. John to the category of “worship” and “veneration”. He also develops questions of the pragmatic and sacred/mystical role of holy places, within which one can distinguish the mediator/soteriological, commemorative, anagogical, proscynitarnian (god-worshiping), charismatic, apologetic and apotropaic functions, as well as the function of revelation. At the same time, the concept of God’s omnipresence should be considered as a dogmatic “restrictive limit” in the matter of honoring holy places. Finally, Damascene’s theology is characterized by the theme of reverent and expressive love for holy places as an expression of love for God, as well as a motive for the interiorization of the experience of meeting with Palestinian shrines.
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Graves, Thomas H. "Biblical Authority and the Forgotten Spirit." Review & Expositor 95, no. 4 (December 1998): 533–44. http://dx.doi.org/10.1177/003463739809500406.
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Dawsey, James M. "The Biblical Authority of the Poor." Expository Times 101, no. 10 (November 1989): 295–98. http://dx.doi.org/10.1177/001452468910101003.
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Mathews, Steven H. "Book Review: Five Views on Biblical Inerrancy." Biblical Theology Bulletin: Journal of Bible and Culture 46, no. 3 (July 25, 2016): 160–62. http://dx.doi.org/10.1177/0146107916655294f.
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Spronk, Klaas. "The Biblical Canon: Its Origin, Transmission, and Authority." Journal for the Study of Judaism 40, no. 1 (2009): 124–25. http://dx.doi.org/10.1163/157006308x375933.
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Kim, Daniel J. "Prophetic Authority: A Biblical Paradigm of Spiritual Leadership." ACTS Theological Journal 25 (October 30, 2015): 41–93. http://dx.doi.org/10.19114/atj.25.2.
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Frank, Daniel H. "Spinoza and the Irrelevance of Biblical Authority (review)." Journal of the History of Philosophy 40, no. 2 (2002): 263–64. http://dx.doi.org/10.1353/hph.2002.0027.
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Preece, Rod, and David Fraser. "The Status of Animals in Biblical and Christian Thought: A Study in Colliding Values." Society & Animals 8, no. 3 (2000): 245–63. http://dx.doi.org/10.1163/156853000511113.
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AbstractA common contemporary view is that the Bible and subsequent Christian thought authorize humans to exploit animals purely as means to human ends. This paper argues that Biblical and Christian thought have given rise to a more complex ethic of animal use informed by its pastoralist origins, Biblical pronouncements that permit different interpretations, and competing ideas and doctrines that arose during its development, and influenced by the rich and often contradictory features of ancient Hebrew and Greco-Roman traditions. The result is not a uniform ethic but a tradition of unresolved debate. Differing interpretations of the Great Chain of Being and the conflict over animal experimentation demonstrate the colliding values inherent in the complex history of Biblical and Christian thought on animals.
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Preece, Rod, and David Fraser. "The Status of Animals in Biblical and Christian Thought: A Study in Colliding Values." Society & Animals 8, no. 1 (2000): 245–63. http://dx.doi.org/10.1163/156853000x00165.
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AbstractA common contemporary view is that the Bible and subsequent Christian thought authorize humans to exploit animals purely as means to human ends.This paper argues that Biblical and Christian thought have given rise to a more complex ethic of animal use informed by its pastoralist origins, Biblical pronouncements that permit different interpretations, and competing ideas and doctrines that arose during its development, and influenced by the rich and often contradictory features of ancient Hebrew and Greco-Roman traditions. The result is not a uniform ethic but a tradition of unresolved debate. Differing interpretations of the Great Chain of Being and the conflict over animal experimentation demonstrate the colliding values inherent in the complex history of Biblical and Christian thought on animals.
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Fomina, L. F. "Constellation names in Ukrainian translations of the Bible." Movoznavstvo 313, no. 4 (September 10, 2020): 51–63. http://dx.doi.org/10.33190/0027-2833-313-2020-4-004.
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The article explores the names of The Great Bear, Orion and the star constellation of Pleiades in the eight full translations of the Bible into the Ukrainian language of XIX–XXI c. Besides the Introduction and the Brief summary of the Ukrainian translations history, the article is made up of three sections. In the first section we analyze the ancient Hebrew names, such as Ash, Kima and Kesil, which are found in the translation by Patriarch Philaret (Denysenko) of the Synodic Bible (1876), and also in the New World Translation, made by the religious society “Jehovah’s Witnesses”. The second chapter focuses on the folk Ukrainian names, also typical for the whole Slavic world, such as Viz, Volosozhar, Kvochka, Kosari, used in the first full translation of the Bible into Ukrainian — Kulish᾽s Bible, which, by its authority, has created a certain tradition, proclaiming the authenticity and comprehensiveness of the Ukrainian language, and has become the standard, later followed by Ivan Ogiyenko and Ivan Khomenko. The third section is dedicated to such Graecisms as Pleiads, Orion, Arcturus, being equivalents for the nominations, presented in the protograph Septuaginta, found in the translation by Father Raphael. The author comes to the conclusion that all the translators in their clerical work aimed to make the astronomic names available and understandable to the orthodox reader of the biblical texts, but for each period of time this aim was achieved differently: if for the XIX century such understandable ones were folk names, in XX and XXI centuries they have been forgotten and replaced by the more familiar Greek-originated and common The Great Bear, Orion and Pleiads. This concerns also the translation of the Ostrog Bible, whose astronomic names had been formed in the times of the first Slavic enlighteners Cyril and Methodius and have become too archaic for our times. The author states that different ethno-cultures have been reflected in the astronomical names: Judaic cosmonymy is more of the anthropomorphic character, while Slavic, including the Ukrainian one, reflects the villatic view to the world and the sky of stars.
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Riedel, Meredith L. D. "Biblical echoes in two Byzantine military speeches." Byzantine and Modern Greek Studies 40, no. 2 (September 22, 2016): 207–22. http://dx.doi.org/10.1017/byz.2016.4.
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This article examines the two extant military speeches attributed to Constantine VII Porphyrogennetos for their biblical references and allusions. These speeches demonstrate imperial Byzantine exegesis, establish biblical grounds for the ‘chosen’ status of Byzantine Christians, and reveal that the non-soldierly emperor Constantine VII appropriated the role of a mediating priestly figure as a way of claiming authority over his fighting forces. In this, he follows in the footsteps of his father, the emperor Leo VI (r. 886–912). Both speeches are explicitly Christian, and were used to bolster military morale and to reinforce imperial authority.
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Ott, Craig. "Maps, Improvisation, and Games: Retaining Biblical Authority in Local Theology." Evangelical Quarterly 89, no. 3 (April 26, 2018): 195–208. http://dx.doi.org/10.1163/27725472-08903001.
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One of the primary tasks of local theology is to address questions and challenges that are context-specific but not explicitly addressed in the Bible. How can biblical authority be retained while attempting to answer questions, whereby the theologian is compelled to go beyond explicit biblical teaching? Ways of resolving the seeming tension between local theologizing and the normative authority of Scripture are addressed by examining three somewhat novel approaches to conceptualizing the theological process. The first is Paul G. Hiebert’s idea of critical realism and the analogy of maps. The second is Kevin J. Vanhoozer’s idea of theodrama and improvisation. The third is my own concept of game logic and strategy. Each of these three conceptualizations will be briefly described with particular attention to the task of local theologizing and biblical authority.
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Fiorenza, Elisabeth Schüssler. "Struggle is a Name for Hope: A Critical Feminist Interpretation for Liberation." Pacifica: Australasian Theological Studies 10, no. 2 (June 1997): 224–48. http://dx.doi.org/10.1177/1030570x9701000208.
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The author attempts to find a way between defence of religion and the bible on the one hand and the exodus from religion and church on the other. In reclaiming the authority of wo/men as religious-theological subjects for interpreting biblical texts, the act of biblical interpretation emerges as a moment in the global struggle for liberation. This essay has four parts: Scripture as a site of struggle over theological authority; the bible as a site of struggle over religious meaning; wo/men's struggles as a site of biblical interpretation; and reclaiming a radical democratic feminist tradition.
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Wengert, Timothy J., and John R. Schneider. "Philip Melanchthon's Rhetorical Construal of Biblical Authority: Oratio Sacra." Sixteenth Century Journal 25, no. 1 (1994): 202. http://dx.doi.org/10.2307/2542574.
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