Relevant bibliographies by topics / Views on prophecy

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  2. Dissertations / Theses
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  4. Book chapters
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Academic literature on the topic 'Views on prophecy'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Views on prophecy"

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Marshall, Jill E. "Paul, Plutarch and the Gender Dynamics of Prophecy." New Testament Studies 65, no. 2 (February 22, 2019): 207–22. http://dx.doi.org/10.1017/s0028688518000383.

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This article compares two first-century authors, Paul and Plutarch, on the mechanics of inspiration and the role of gender in the prophetic process. Paul's First Corinthians and Plutarch's Delphic Dialogues (De Pythiae oraculis and De defectu oraculorum) were written by men who were observers of and commentators on the religious phenomenon of prophecy – that is, the communication of divine messages through human speakers. They also make statements about women that indicate that gender influenced their perceptions of prophecy. When these authors discuss prophecy at the conceptual level, gender does not affect their arguments, but when they turn to actual women prophets, they introduce ideas about gender and sex that shape their views of the prophetic process and the women who prophesy.
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COOK, DANIEL J. "Leibniz on ‘prophets’, prophecy, and revelation." Religious Studies 45, no. 3 (April 29, 2009): 269–87. http://dx.doi.org/10.1017/s0034412509009913.

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AbstractDuring Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian mysteries of the Trinity and Incarnation – is demonstrable by purely natural and scientific means, especially the verification of history.
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Akins, James. "Fundamentalist Views: Prophecy and Politics. . Grace Halsell." Journal of Palestine Studies 16, no. 3 (April 1987): 157–61. http://dx.doi.org/10.1525/jps.1987.16.3.00p00854.

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Chryssides, George. "How Prophecy Succeeds." International Journal for the Study of New Religions 1, no. 1 (July 29, 2010): 27–48. http://dx.doi.org/10.1558/ijsnr.v1i1.27.

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Leon Festinger’s notion of prophecy as prediction that is liable to failure has been widely accepted in religious studies. The author argues that this understanding of prophecy is not shared by biblical scholars or by the Watch Tower Society. The article explores in detail the various calculations that the Society has used in devising its views on the last days, and how these have changed over time. Four periods of development are identified: (1) the era of founder-leader Charles Taze Russell; (2) the early Rutherford period; (3) a changed chronological system in 1935; and (4) the Society’s present-day understanding. Discussion is given to the key dates of 1914, 1918, 1925 and 1975, and to the Society’s changed understanding of the ‘generation that would not pass’ until the fulfilment of prophecy. It is argued that, although there have been failures in prophetic speculation, the changing views and dates of the Jehovah’s Witnesses are more largely attributable to changed understandings of biblical chronology than to failed predictions. For the Jehovah’s Witnesses prophecy serves more as a way of discerning a divine plan in human history than a means to predicting the future.
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Sujin Pak, G. "Three Early Female Protestant Reformers' Appropriation of Prophecy as Interpretation of Scripture." Church History 84, no. 1 (March 2015): 90–123. http://dx.doi.org/10.1017/s0009640714001723.

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After setting forth a wider context of the role of prophecy for German medieval women, the dual medieval tradition of prophecy as visionary and as interpretation of scripture, and the protestant emphasis on prophecy as interpretation of scripture, this essay demonstrates that Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière not only echoed the appeals to the priesthood of all believers made by contemporary male reformers, they also embraced the teachings of these same male reformers that viewed prophecy as interpretation of scripture. In this way, prophecy became a significant lens by which Argula von Grumbach, Katharina Schütz Zell, and Marie Dentière conceived of themselves and their ministries—an understanding often lacking in the secondary sources that study these women. Specifically, it will be shown that each of these women employed Old Testament prophecy in ways that parallel contemporary male reformers' use of prophecy: presenting herself as speaking God's Word and not her own, locating her ministry within a larger biblical prophetic tradition, interpreting contemporary situations in the light of biblical prophecy and to distinguish between true and false prophets. The article concludes by exploring whether the male reformers actually intended this application of their teachings for women and exploring what is distinctive in these women's views and uses of prophecy.
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Royal, Susan. "Historian or Prophet? John Bale’s Perception of the Past." Studies in Church History 49 (2013): 156–67. http://dx.doi.org/10.1017/s0424208400002102.

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The late medieval prophetic tradition played a significant role in how John Bale (1495–1563), England’s first Protestant church historian, formulated his ideas about the nature of revelation, which would become a contentious issue in the course of the Reformation. It is the goal of this essay to examine this first-generation evangelical’s views, which will bring us closer to understanding prophecy and its legitimacy in Reformation-era Europe. In an influential essay, Richard Southern illustrates the important role of the prophetical tradition in premodern historical writing: ‘Prophecy filled the world-picture, past, present, and future; and it was the chief inspiration of all historical thinking.’ But while its significance is easy to pinpoint, the varied nature of prophetic revelation does not make for easy delineations or definitions. Southern names four types of prophecy in the Middle Ages: biblical (Daniel, Revelation); pagan (sibylline); Christian (such as that of Hildegard of Bingen); and astrological (stars and celestial events). Of course, even these are not clearly distinct categories; Southern notes that Merlin is ‘half-Christian, half-pagan’. Lesley Coote points out that the ‘subject of political prophecy is king, people and nation’, separating this from theological, apocalyptic prophecy, though she also asserts that the two are closely related. Bernard McGinn remarks that in the later Middle Ages, prophecy is ‘seen as a divinatory or occasionally reformative activity – the prophet as the man who foretells the future, or the one who seeks to correct a present situation in the light of an ideal past or glorious future’.
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Kavand, Alireza. "Recognition of the Theory of the Prophet of Islam as an »Ummī« Person and Its Historical Analysis, with a Critical Approach to Orientalists’ Views." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (October 24, 2019): 437. http://dx.doi.org/10.18415/ijmmu.v6i5.1080.

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One of the important points in the field of prophecy of the Prophet (PBUH) is his "being Ummī. The word “Ummī” used in the Qur’an as an attribute of the Prophet (PBUH) is one of the miraculous signs of the heavenly Book descended upon him and the rightfulness of his mission. "Ummī" usually means "illiterate", which is accepted by almost all Muslim scholars. But Western scholars studying Islam, or the same Orientalists, have offered different views on the meaning of "Ummī" and the ability of the Prophet (PBUH) to read and write. In this research written with a descriptive-analytical approach, we have found the following results: 1- Literally and due to the interpretative and narrative sources, "Ummī" means "illiterate". 2- According to the historical and hadith sources, it can be said that the Prophet was not capable of reading and writing before Biʿtha, but after Biʿtha he was able to read, but he did not write anything. 3. Orientalists have also offered different views on this subject, which, given the available evidences, the view of individuals (such as Montet, Amari, Kazimirski, and Henri de Castri) who believe that "Ummī" means "illiterate" seems correct. Also, the view of those Orientalists (such as Durant, Carlyle, Armstrong, Henri de Castri, and Davenport) who believe that the Prophet (PBUH) was incapable of reading and writing before Biʿtha is correct.
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Neusner, Jacob. "The Rabbis and Prophecy." Review of Rabbinic Judaism 17, no. 1 (January 27, 2014): 1–26. http://dx.doi.org/10.1163/15700704-12341259.

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Abstract To represent the Rabbis and their views, I cite stories and sayings that I claim characterize the canonical consensus. No contradictory findings on the fundamental issues taken up in the cited stories and sayings circulate. And a fair number of rulings confirm and reinforce the indicated conception. The upshot is simple. On fundamental issues, a coherent structure and system of theology and law sustains discourse of “the Rabbis” and “their position.” By “the Rabbis” therefore I mean the canonical consensus upon issues of law, theology, and hermeneutics of the late antique Rabbinic literature. Here I present evidence of the Rabbinic consensus on Prophecy. I cite passages that represent a common conviction—passages that do not conflict with other compositions on the same topic but that conform to a fundamental principle everywhere affirmed and nowhere contradicted. The result of this analysis is to show that the Rabbis made the heritage of ancient Israelite Prophecy their own by dismantling the Prophetic documents into bits and pieces of philological evidence. Scripture thus was treated as a collection of inert facts, sentence by sentence, available for service where and as required. Scripture lost its coherence and no longer conveyed the context in which to read complete passages. The Rabbis read the Prophetic record as a collection of random facts awaiting systematization within the Rabbinic program and only there.
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Stewart, Devin. "Historical Dictionary of Prophets in Islam and Judaism." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 124–27. http://dx.doi.org/10.35632/ajis.v21i1.1823.

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As the compilers of this dictionary point out, Qur’anic and Islamic viewsof prophecy have been studied largely in isolation, despite the obvious connectionsbetween Islam and the Biblical tradition. Comparative studieshave focused on what Islam has taken, or borrowed, from Biblical sources,often implying that this material has been manipulated for tendentiousmotives.The present dictionary works toward a less polemical comparativestudy of prophecy, investigating the complex relationships between Islamic, Biblical, and other Near Eastern views. The dictionary has beendesigned to examine shared traditions, promote interdisciplinary dialogue,and include a wide range of material not only from the Qur’an andthe Bible, but also from extra-Biblical and extra-Qur’anic texts, withoutclaiming to be comprehensive. Such texts include Rabbinic literature ofmany types; Christian pseudepigrapha, apocrypha, and commentaries;Qur’anic commentary (tafsir), histories, geographies, biographical dictionaries,stories of the prophets (qisas al-anbiya’), and theological discussionsof prophetology (dala’il al-nubuwah).It also includes several extremely useful additions: a general introduction(pp. xxiii-xxxvii), a chronology (pp. xix-xxii), a brief history ofprophecy in the Near East (pp. xxiii-xxxvii), a list of entries (Appendix I:pp. 357-64), a list of prophets (Appendix II: pp. 364-68), a bibliography,and an index. The bibliography, arranged by topic, is extensive andextremely useful for those interested in exploring the topic further (pp.368-480) ...
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Arif, Syamsuddin. "Prophecy In Later Islamic Thought: The Mystical Views of Shah Waliyyullah Ad-Dihlawi." TSAQAFAH 5, no. 2 (November 30, 2009): 311. http://dx.doi.org/10.21111/tsaqafah.v5i2.130.

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Dissertations / Theses on the topic "Views on prophecy"

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Shamsuddin, Talbani Abdulaziz. "The debate about prophecy in "Kitab aʻlam al-nubūwah" : an analytic study." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=64001.

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Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.

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Walker, Brandon Tenison. "Decent and in Order: The Pagan Stigmatization of Eusebius’ Polemics against the New Prophecy." Connect to this document online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1131333074.

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Thesis (M.A.)--Miami University, Dept. of History, 2005.
Title from first page of PDF document. Document formatted into pages; contains [1], iii, 89 p. : ill. Includes bibliographical references (p. 80-89).
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Weatherman, Andrea Dawn. "Prophecy Fulfilled? Walter Benjamin's Vision and Steve Reich's Process." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1300577313.

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Sears, Joshua M. "“His Hand Is Stretched Out—Who Will Turn it Back?”: Intercession within the Twelve Prophets." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338297535.

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Yan, Zhongde. "On the prophet inequality for the transforms of processes /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487683756125989.

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Armstrong, Alan. "Meyerbeer's Le prophete : a history of its composition and early performances /." The Ohio State University, 1990. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487677267732368.

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Cliffe, Alan. "Of Earth And Sky: Lev Tolstoy As Poet And Prophet." Cleveland, Ohio : Cleveland State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=csu1232032249.

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Thesis (M.A.)--Cleveland State University, 2008.
Abstract. Title from PDF t.p. (viewed on Apr. 16, 2009). Includes bibliographical references (p. 48-50). Available online via the OhioLINK ETD Center. Also available in print.
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Boyle, Tucker John. "Joseph Smith's View of His Own Calling." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1964.pdf.

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au, eboase@nd edu, and Elizabeth Boase. "The fulfilment of doom? : the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature." Murdoch University, 2003. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20041102.124257.

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It has long been noted that the book of Lamentations shares, at least in part, a theological outlook with the prophetic literature that the destruction of Jerusalem was the result of Yahweh’s decisive action against the sins of the nation. Too often, however, this relationship has simply been presupposed, or assumed to be a relationship of shared perspective. To date there has been no systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook of the prophetic literature. In addition, when the theology of the prophets has been discussed in relation to Lamentations, there has been a tendency to group all the prophetic books together as if they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This tendency to simplify the theological complexity of the prophetic literature coincides with a similar tendency to reduce the theology of Lamentations to simple, monolithic assertions. Drawing on the literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on notions of dialogism, Polyphony and double voicing, the study argues that Lamentations enters i8nto a dialogic relationship with the prophetic literature, a relationship that both affirms and subverts that literature. Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged viewpoints exist in a tension filled relationship.
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Books on the topic "Views on prophecy"

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Molnar, Thomas Steven. Bernanos: His political thought & prophecy. New Brunswick, N.J: Transaction Publishers, 1997.

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Bernanos: His political thought & prophecy. New Brunswick, N.J: Transaction Publishers, 1997.

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Charismatic succession: A study on Origen's concept of prophecy. Helsinki: Offset Oy, 1985.

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The last days handbook: A comprehensive guide to understanding the different views of prophecy, who believes what about prophecy and why. Nashville: T. Nelson, 1997.

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The last days handbook: A comprehensive guide to understanding the different views of prophecy : who believes what about prophecy and why. Nashville: T. Nelson Publishers, 1990.

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Medine, Peter E. Visionary Milton: Essays on prophecy and violence. Pittsburgh, Pa: Duquesne University Press, 2010.

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Savonarola, Girolamo. Della verità profetica ; e, Apologia dei frati della Congregazione di S. Marco. Roma: Città nuova editrice, 1992.

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Enz, Peter. Der Keim der Revolte: Militante Solidarität und religiöse Mission bei Ibn Khaldun. Freiburg: Verlag Karl Alber, 2012.

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Profeticheskie funkt︠s︡ii poėzii, ili, Poėty-proroki. Moskva: Vest-Konsalting, 2011.

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Ashbaucher, Reid A. Dispensational Theology: A Textbook on Eschatology in the Twenty-First Century. Toledo, USA: Reid Ashbaucher Publications, 2019.

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Book chapters on the topic "Views on prophecy"

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Adamson, Peter. "Prophecy." In Al-Rāzī, 121–51. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555033.003.0006.

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The most controversial aspect of Razi’s thought is his apparent critique of revealed religion, as reported by hostile opponents who depict him as an outright denier of prophecy. This chapter argues instead that Razi was concerned to attack a narrower target, namely groups within Islam that he considered to have schismatic religious views. In particular he took aim at the Ismailis, whom he accused of slavish devotion to their Imams. This, it is suggested, provoked a response which distorted and oversimplified Razi’s position. In fact Razi’s position was likely not dissimilar to that of other rationalist philosophers in the Islamic world, like his near contemporary al-Farabi, who held that one should ideally form one’s beliefs through philosophical inquiry, but that the Quran when understood correctly agrees with the deliverances of philosophy.
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GRACIA-BONDIA, JOSE M. "ON MARSHAK'S AND CONNES' VIEWS OF CHIRALITY." In A Gift of Prophecy, 208–17. WORLD SCIENTIFIC, 1995. http://dx.doi.org/10.1142/9789812831408_0017.

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Yılmaz, Hüseyin. "The Caliph and the Caliphate." In Caliphate Redefined, 181–217. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691197135.003.0005.

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This chapter analyzes the views on the nature of authority in Islam, diverse visions of the caliphate and its relation to sultanate as a political regime, and portrayals of the perfect ruler through archetype-building and reinterpretation of Islamic history. The emergence of Turko-Mongolian dynasties whose Islamic credentials were at best questionable, the decline of the power of the jurists, and the spread of Sufi orders in response to spiritual anxieties of fragmented Muslim society enabled the Sufis to resolve this question in their favor. It was consensual among Ottoman Sufis to argue that the Prophet had three distinct natures: spiritual, political, and prophecy. Political and prophetic nature emanate from the spiritual. In this configuration, the jurists, as inheritors of Muhammed's prophecy, and rulers, as claimants for his political nature, were obliged to submit to the spiritual authority, namely the perfect human being among the Sufis whose identity was disclosed only to the worthy.
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Newman, William R. "Religion, Ancient Wisdom, and Newton’s Alchemy." In Newton the Alchemist, 45–63. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691174877.003.0003.

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This chapter analyzes several related themes, considering, for example, the relationship between Newton's exegesis of biblical prophecy and his method of interpreting the textual riddles presented by writers on the philosophers' stone. It also examines Newton's views on ancient wisdom and mythology in their relation to the aurific art, since many alchemists believed that the entertaining tales of the Greek and Roman pantheon contained veiled instructions for preparing the great arcanum. Previous scholarship has tended to assume that Newton too upheld the belief that ancient mythology was largely encoded alchemy. However, this would have presented a sharp conflict with his views on ancient chronology and religious history. Further evidence shows that Newton may well have considered the mythological themes transmitted and analyzed by early modern alchemists as conventional puzzles reworked from antique sources rather than as true expressions of ancient wisdom.
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"King Asa and Hanani the Seer: 2 Chronicles 16 as an Example of the Chronicler’s View of Prophets and Prophecy." In Prophecy and Prophets in Stories, 141–51. BRILL, 2015. http://dx.doi.org/10.1163/9789004291133_011.

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"On Chen Duxiu’s Last Views." In Prophets Unarmed, 773–74. BRILL, 2015. http://dx.doi.org/10.1163/9789004282278_055.

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"My Basic Views (28 November 1940)." In Prophets Unarmed, 738–42. BRILL, 2015. http://dx.doi.org/10.1163/9789004282278_048.

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Steinmetz, David C. "The Domestication of Prophecy in the Early Reformation." In Taking the Long View, 81–90. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:osobl/9780199768936.003.0009.

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"6. Protestant Passions and the Politics of Prophecy." In View From the Murney Tower. Toronto: University of Toronto Press, 2008. http://dx.doi.org/10.3138/9781442689589-010.

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Awojobi, Peter Olanrewaju. "Reception of Prophetic Oracles in Ancient Israel and the Nigerian Context." In Phenomenological Approaches to Religion and Spirituality, 65–76. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch004.

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Scholars in biblical studies are divided into camps on the source(s) of prophetic oracles by prophets in ancient Israel and contemporary Nigerian society. This is because the prophets at one time or the other labeled one another true or false prophets based on the claim that the oracles of some of their colleagues did not come from God. Biblically speaking, an oracle is a divine message to a person or a group of persons through an appointed person. The thrust of the chapter is to investigate the source(s) of prophetic oracles in ancient Israel with the view of establishing its parallel in the prophetic ministry in the contemporary Nigerian society. Historical method was used for the research. It was discovered that prophets in both contexts claimed to have received their oracles from Yahweh. Also, true and false prophets are found in both contexts. Other sources of prophetic oracles are Satan, self, and circumstances. It is crucial that a prophet as God's mouthpiece receives his oracles from God before delivery.
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Reports on the topic "Views on prophecy"

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Lenon, William. The view from the future; the self-fulfilling prophecy as an element in historical causation. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.910.

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