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1
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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Leezenberg, Michiel. "Of Prophecy and Piety: Spinoza’s Tractatus Theologico-Politicus between al-Farabî and Erasmus." Philosophies 6, no. 2 (June 20, 2021): 51. http://dx.doi.org/10.3390/philosophies6020051.
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In this contribution, I discuss some less well-known premodern and early modern antecedents of Spinoza’s concepts and claims in the Tractatus Theologico-Politicus. On the one hand, I will argue, Spinoza’s notion of prophecy owes more to Moses Maimonides than to any Christian author; and through Maimonides, Spinoza may be linked to the discussion of prophecy in The Virtuous City by the tenth-century Islamic philosopher al-Farabî. Spinoza’s concern with prophecy as a popular formulation of the Divine Law may be fruitfully seen in the light of these two authors. On the other hand, Spinoza’s notion of pietas has arguably been shaped by a number of early modern authors from the Low Countries, including Thomas a Kempis and Erasmus: it does not consist in merely obeying the law, but also has a clear devotional and theist dimension of love for God and for one’s neighbors. As such, it may be associated with recent ideas on philosophy and spiritual exercises. These findings have a number of non-trivial implications for Spinoza’s place in the rise of modern, academic Western philosophy. I will discuss these implications in the context of Pierre Hadot’s influential views on philosophy as a way of life and Michel Foucault’s notion of spirituality.
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Popławski, Błażej. "Nigeria – państwo kruche czy upadłe? Dyskurs katastroficzny w Rybakach Chigozie Obiomy." Przegląd Humanistyczny, no. 65/1 (June 11, 2021): 25–41. http://dx.doi.org/10.31338/2657-599x.ph.2021-1.2.
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The article aims to characterize the multidimensional crisis of Nigeria on the basis of the novel Fishermen written by Chigozie Obioma. Obioma, a representative of the third generation of Nigerian writers, constructs a narrative around a self-fulfilling prophecy about the annihilation of interpersonal relations, as well as the macrosocial, the political, and ecological crisis in West Africa. Finally, the ethnic and political views of Obioma in the context of the collapse of statehood in Africa are characterized.
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Wölkner, Sabina. "Beyond climate policy: The perspective of sustainability." European View 18, no. 2 (October 2019): 140–48. http://dx.doi.org/10.1177/1781685819885618.
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Since the 2019 European elections, the spotlight has been on climate protection. However, this strict focus obscures a broader view. Sustainability has three dimensions, all of which are of equal value. Thus, realising sustainability requires holistic action and a forward-looking approach. Sustainability also has the potential to be the driver behind economic modernisation and innovation. To tap into its real potential, what is needed is, instead of the apocalyptic global warming rhetoric of a self-fulfilling prophecy, a sound vision that unites ecological sustainability, economic performance and social justice. Given the European People’s Party’s comprehensive views on politics and society, the party is predestined to take the lead in the debate about a sustainable EU. Among Germany’s Christian Democrats, a renewed positioning around this topic has recently begun.
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Boitsova, Olga Yu. "Waiting for Caesar: Expectations and Disappointments of Oswald Spengler in the Era of Culture Decline." Almanac “Essays on Conservatism” 65 (March 1, 2020): 211–21. http://dx.doi.org/10.24030/24092517-2020-0-4-211-221.
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Oswald Spengler’s name is most often associated with the doctrine of local civilizations and the prophecy of the decline of the Western world. At the same time, he is the author of a number of works containing a set of important ideas and conclusions about fundamental transformation of politics after the First World War and the coming Caesarism. He accompanies his arguments with an abundance of historical examples and supports his opinion with paradoxical conclusions about the nature of man and the role of the individual in politics in his own style. The article attempts to reconstruct and present in a systematic way the views of the thinker on the phenomenon of Caesarism in politics.
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Pieragostini, Renata. "UNEXPECTED CONTEXTS: VIEWS OF MUSIC IN A NARRATIVE OF THE GREAT SCHISM." Early Music History 25 (August 17, 2006): 169–207. http://dx.doi.org/10.1017/s0261127906000155.
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On 11 November 1417, the election at the Council of Constance (1414–18) of Oddo Colonna as Pope Martin V brought to an end a period of almost forty years of instability and crisis within the Church, which had begun with the outbreak of the Schism in 1378. After his consecration, the new pope set out to return to Rome, intending to re-establish there the Holy See, while the Council continued. Martin V entered Rome in September 1420, after travelling through Geneva, Pavia, Mantua, Milan and Florence. In the latter city he resided for almost two years, from 26 February 1419 to 9 September 1420. It was most likely during the pope's residence there that an Italian student in law, Antonio Baldana, wrote and dedicated to him a peculiar work: a narrative of the Schism written in the form of prophecy, in a mixture of prose and verse, Latin and Italian, and accompanied by thirty watercolour illustrations. The only known surviving version of this work is contained in a manuscript now preserved in Parma, Biblioteca Palatina, as MS Parmense 1194. The manuscript has been studied primarily for its iconography, while its musical implications, which form the subject of the present study, have so far passed unnoticed. In fact, as we shall see, Baldana's work is also designed as a framework for a discussion encompassing the disciplines of trivium and quadrivium – a small encyclopedia, where a distinctive connection is drawn between rhetoric, astrology and music.
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Ivan, Loredana, and Stephen J. Cutler. "Ageism and Technology: The Role of Internalized Stereotypes." University of Toronto Quarterly 90, no. 2 (June 2021): 127–39. http://dx.doi.org/10.3138/utq.90.2.05.
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Ageist views have typically held that older persons are poor, frail, and resistant to change. One facet of this portrait of the older population has to do with their lower willingness and capability to learn and with their decreased openness to change (Cutler). Many of these ageist views are held by young people, resulting in a bias about the development and designs of different technologies. However, these same views are sometimes shared by older people themselves, resulting in a reluctance to adopt different technologies and the underestimation of their own performance or technology skills (Beckers et al.). In the current work, we analyze the reciprocal relationship between ageist stereotypes and technology, focusing on the implications of negative stereotypes of older people. We emphasize the self-fulfilling prophecy that technology, designed mostly by young people with the youth market in mind, creates prototypes that are more difficult for older people to use and algorithms that often fail to predict the habits, interests, and values of older people (Rosales and Fernández-Ardèvol). We also examine the role of stereotype threat impacting older people’s performance and technology adoption; for example, situation-specific anxiety when older people face younger adults who present greater digital skills (Ivan and Schiau).
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Nilsson, Sanja. "Rebooting The Family." International Journal for the Study of New Religions 2, no. 2 (December 31, 2011): 157–78. http://dx.doi.org/10.1558/ijsnr.v2i2.157.
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The Family International (TFI) is a religious movement that emerged in the late 1960s. It was founded by David Berg (1919?1994), who later came to be perceived by adherents as the End-Time Prophet. The movement is based on Christian theology but has never had more than 10 000 followers. It has, however, made itself internationally famous through a radical interpretation of the Bible and critique of mainstream society. The Family has received media attention partly due to its liberal views on sexuality. The group is well-known within the research field of sociology of religion and new religious movements, and has been extensively studied as a “high-tension” group that has limited and regulated contact with mainstream society. Although there are some excellent in-depth case studies on the Family, the group is constantly changing due to its theology being based on continuous prophecy. This means that the group’s doctrines and praxis have changed considerably over the course of its 40-year history. This article examines the latest change in The Family International, called the Reboot, which was implemented in September 2010, in order to get a clearer picture of what constitutes this shift. This article also aims to show how changes in social boundaries due to the implementation of the Reboot are perceived by some members of The Family International.
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van Asselt, Willem J. "“Quid est homo quod memor es ipsius?” Calvin and Cocceius (1603–1669) on Psalm 8." Church History and Religious Culture 91, no. 1-2 (2011): 135–47. http://dx.doi.org/10.1163/187124111x557818.
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This article addresses a controversy between Reformed theologians on the exegesis of Psalm 8 which arose in the Dutch Reformed Church during the late seventeenth century. The followers of the Leiden theologian Johannes Cocceius proposed an eschatological (even apocalyptic) reading of this Psalm which was vehemently contested by the followers of the Utrecht professor Gisbertus Voetius. Both parties appealed to Calvin’s exegesis of this Psalm and argued that their opinions were in continuity with those of Calvin. By comparing Calvin’s exegesis of this Psalm to Cocceius’s explanation, it is possible to illuminate the seventeenth-century debate on this issue. This may also be instructive for explaining the variegated views on Biblical prophecy within the Reformed tradition. At the same time, an investigation of the sources of both theologians enables us to locate them in the history of exegesis.
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Mukhlis, Mukhlis. "Legalitas Agama (Tahaqquq Al-Adyân) Perspektif Ibn ‘Arabî." Ulumuna 10, no. 1 (November 4, 2017): 155–78. http://dx.doi.org/10.20414/ujis.v10i1.435.
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Ibn ‘Arabî is one of the prominent and authoritative thinkers on Islamic mysticisms. Among his starting and brilliant ideas is the unity of religions (wahdah al-adyân), one of the fundamental ideas of religious pluralism. The supporters of pluralism expose his opinion on the unity of religions intensely and consider any religions valid and true.
This article examines further Ibn ‘Arabî’s thought on pluralism. Through critical analysis on his works, I find that positioning his thought on pluralism issue is a partial understanding of his complete views on such topic.
The unity of religions as described by Ibn ‘Arabî is a system of belief which is closely related to the Prophetical tradition and not merely based on the speculative assumption of human-being. He formulated a parameter—to see whether a religion is true or not—which contains three principal dimentions: the divinity, prophecy, and devotion.
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Whalen, Robert K. "“Christians Love the Jews!” The Development of American Philo-Semitism, 1790-1860." Religion and American Culture: A Journal of Interpretation 6, no. 2 (1996): 225–59. http://dx.doi.org/10.1525/rac.1996.6.2.03a00050.
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Philo-Semitism is America's enduring contribution to the long, troubled, often murderous dealings of Christians with Jews. Its origins are English, and it drew continuously on two centuries of British research into biblical prophecy from the seventeenth Century onward. Philo-Semitism was, however, soon “domesticated” and adapted to the political and theological climate of America after independence. As a result, it changed as America changed. In the early national period, religious literature abounded that foresaw the conversion of the Jews and the restoration of Israel as the ordained task of the millennial nation—the United States. This scenario was, allowing for exceptions, socially and theologically optimistic and politically liberal, as befit the ethos of a revolutionary era. By the eve of Civil War, however, countless evangelicals cleaved to a darker vision of Christ's return in blood and upheaval. They disparaged liberal social views and remained loyal to an Augustinian theology that others modified or abandoned.
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Callan, Terrance. "Prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians." Novum Testamentum 27, no. 1 (1985): 125–40. http://dx.doi.org/10.1163/156853685x00247.
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AbstractWe have seen that in Greek prophètes means spokesman in a very general sense. Most characteristically it designates the medium, or mantis, at an oracle, who is considered a spokesman for the god of the oracle. This mantic prophecy is accompanied by trance, i.e., when the mantis functions as spokesman, his or her ordinary consciousness is replaced by another. However, in an effort to explain why oracles at Delphi are no longer given in verse, Plutarch develops a theory according to which even prophecy in this sense does not involve trance, but makes use of the ordinary consciousness of the mantis. In addition to this use of prophetes, it is also used to designate other spokesmen. Some of these are considered entranced, e.g., poets, the spokesmen of the Muses, in Plato's view. But most are not, e.g., poets according to the understanding of poetic inspiration reflected in Pindar, and those who functioned at oracles as spokesmen for the mantis. I have argued that the uses of prophètes in Greek correspond fairly well to the apparent range of meanings for nabi in the OT. But the use of prophètes to translate nabi involved a shift of emphasis: while in Greek prophètes mainly designates those who prophesy in trance, as a translation for nabi, prophètes mainly designates those whose prophecy is apparently not accompanied by trance. This can be seen clearly in Philo who knows of prophecy as a trance phenomenon, but who sees at least Moses mainly as a prophet whose prophecy does not involve trance. This understanding of prophecy results both from fidelity to scripture and from Philo's desire to praise Moses and account for certain difficulties in scripture.
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Van Zyl, W. "’n Groene in De Nieuwe Gids, Frederik van Eeden, De kleine Johannes en die ekologisme." Literator 16, no. 2 (May 2, 1995): 123–36. http://dx.doi.org/10.4102/lit.v16i2.616.
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An ecologist in De Nieuwe Gids, Frederik van Eeden’s De kleine Johannes and ecologismThe famous late nineteenth-century Dutch literary rebels, the Tachtigers, chose a part of Frederik van Eeden's De kleine Johannes as the opening text for the first edition of their literary mouthpiece, De Nieuwe Gids. Closer analysis in this article shows, however, that the novel contradicts precisely those literary ideals it was supposed to embody. Much more than being an illustration of the Romantic poetics favoured by the movement, it tends to be a rather didactic defence of ecological ideals and a literary preview of ideas Van Eeden would later advocate much more outspokenly. In his so-called Walden Experiment, inspired by the views of the American ecologist Henry David Thoreau, he would even try to put these ideals into practice. This experiment did not bring about the social success Van Eeden hoped for, but in an ironical way it did fulfil a prophecy in De kleine Johannes: “Among people you will experience endless sorrow…”.
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Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.
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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.
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Patch, Andrew. "Leo Strauss on Maimonides' Prophetology." Review of Politics 66, no. 1 (2004): 83–104. http://dx.doi.org/10.1017/s0034670500042480.
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Leo Strauss's “political” interpretation of Maimonides′ doctrine of prophecy is well known, as is his claim that the Guide of the Perplexed has two fundamentally different teachings: a literal teaching, and a more radical philosophic teaching. This essay attempts to show that, in Strauss's view, Maimonides′ doctrine of the prophet as philosopher-statesman belongs to the former only, while according to the latter, prophecy (revelation) simply does not exist. It does so by showing that, in Strauss's view, Maimonides indicates that the preconditions he lays down for the existence of prophecy—in particular, the combination of intellectual perfection with extreme asceticism—cannot possibly be met. It attempts to explain, moreover, why in Strauss's view Maimonides denies the existence of prophecy: namely, because irrational moral opinions are an essential cause of all so-called prophecy.
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Mason, Steve. "Prophecy in Roman Judaea: Did Josephus Report the Failure of an ‘Exact Succession of the Prophets’ (Against Apion 1.41)?" Journal for the Study of Judaism 50, no. 4-5 (November 6, 2019): 524–56. http://dx.doi.org/10.1163/15700631-12505293.
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AbstractIn Ag. Ap. 1.41, after stressing that the Jewish holy books are rightly trusted because only prophets wrote them, Josephus remarks that Judaeans do not trust later writings in the same way. The reason he gives is usually translated as “the failure of the exact succession of the prophets.” Whereas older scholarship played down this reason to insist on the absence of prophecy in post-biblical Judaism, the prevailing view today holds that Josephus meant only to qualify later prophecy, not to exclude it. This essay broaches the more basic question of what an ἀκριβὴς διαδοχή means. Arguing that an exact diachronic succession of prophets makes little sense, it offers two proposals that better suit Josephus’ argument. It further contends that Josephus is talking about the ancient Judaean past, the subject of this work, not about the work of later historians including himself. He distinguishes sharply between prophecy and historical inquiry.
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PELLING, MARGARET. "FAR TOO MANY WOMEN? JOHN GRAUNT, THE SEX RATIO, AND THE CULTURAL DETERMINATION OF NUMBER IN SEVENTEENTH-CENTURY ENGLAND." Historical Journal 59, no. 3 (February 5, 2016): 695–719. http://dx.doi.org/10.1017/s0018246x15000321.
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AbstractJohn Graunt's analysis of the London Bills of Mortality of 1662 is famous as a pioneering contribution to the study of human populations. But comparatively little attention has been given to his highly influential discovery that the numbers of men and women were evenly balanced. Why did Graunt think that what we now call the sex ratio was important, and why did he see it as essential to contradict received opinion? What can we deduce about Graunt's own attitudes to women? Why was he concerned to discredit polygamy? Further investigation suggests, not that Graunt shared the misogyny of many of his contemporaries, but that he was motivated by the dangers inherent in his own shifting religious views, which included Socinianism and anti-Trinitarianism. The religious controversialist Bernardino Ochino can be detected as a dark influence behind Graunt's thinking. An exploration of Graunt's cultural hinterland confirms that men did indeed believe that they were outnumbered by women, a conviction accentuated by the unnerving upheavals of religious conflict, plague, and civil war, and apparently confirmed by prophecy. Seventeenth-century misogyny seems to present itself to us as qualitative, but it included a numerical dimension which was in effect culturally determined.
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Morrison, Robert G. "Discussions of Astrology in Early Tafsīr." Journal of Qur'anic Studies 11, no. 2 (October 2009): 49–71. http://dx.doi.org/10.3366/jqs.2009.0004.
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Judicial astrology, predicting future events on the basis of celestial positions, has been a fraught topic in Islamic literature. On one hand, the spectre of humans knowing their future with certainty would weaken the principle of human responsibility. On the other hand, given God's omnipotence, it would be entirely possible that the heavens were a means for God's control over the earth. Previous research on religious reactions to astrology in Islamic civilisation has used Ḥadīth and Kalām texts to conclude that the prevailing attitude was one of disapproval. My current research uses Tafsīr literature to argue that this attitude of disapproval was far more nuanced. This paper will first survey what early Tafsīr has said about astrology and, second, present late antique Jewish and Christian texts that could be the sources or context for the views on astrology found in early Tafsīr. To help explain some of the differences between early Tafsīr's view of astrology and early Kalām's view of astrology, the third section of this article covers certain statements made in early astrology texts in Islamic civilisation, texts composed, most likely, after the discussions of astrology in early Tafsīr. Fourth, I will present some early reactions of mutakallimūn to astrology. I will conclude that discussions of astrology in early Tafsīr, as well as most Islamic literature dating from before 287/900, were not concerned with astrology's causal framework, or even with predictions in principle, but rather with a defense of prophecy. I will also argue that the discussions of astrology in early Tafsīr were not as critical as the reactions of the early mutakallimūn to astrology.
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Szentes, Henrik, and Per Erik Eriksson. "Societal Changes and New Conditions for the Management of Large Construction Projects." Open Construction and Building Technology Journal 7, no. 1 (December 13, 2013): 182–92. http://dx.doi.org/10.2174/1874836820131111006.
Full textAbstract:
The construction industry is often described as mature, conservative and resistant to change in research studies, governmental reports as well as in media. Both scholars and policy makers thereby find it critical to encourage innovation, development, and change within the construction industry. This study takes on a different perspective by investigating changes that have actually taken place. The aim is to increase the understanding of both backgrounds of changes which occurred, as well as how the changes have entailed new conditions for the management of large construction projects in Sweden. People working as clients’ project manager, contractors’ project manager or design manager were interviewed to obtain their perceived views on changes influencing the execution of large construction projects. Substantial changes have taken place creating new conditions for the management of large construction projects and a better understanding of these new conditions is important when planning for new projects. Changes within the field are often reactions to societal changes, and thus often implemented in an uncoordinated way creating sub-optimization and problems for the personnel. It seems as if the reputation of the construction industry being conservative has become an institution it-self amongst many professionals within the industry, potentially creating a self-fulfilling prophecy.
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Adnan, Leena Muthanna, and Ehsan Ali Abdul Amir. "The truth of the prophecy and miracles in the religion philosophy." Al-Adab Journal 1, no. 126 (September 15, 2018): 326–37. http://dx.doi.org/10.31973/aj.v1i126.66.
Full textAbstract:
In this research, we have attempted to shed light on one of the main topics dealt with by the philosophy of religion, revelation, prophecy and miracles. I will focus on this research on the most important aspects of the study of contemporary Arab writers: Adib Saab, Sawdust. The central question we will ask is: Is revelation possible? Is prophecy translated and miracles? What is the validity of revelation and prophethood miracles? Are miracles only for prophets? Or else? We find that the writer is difficult to prove the issue of revelation through the statement of the quality of the divine discourse directed to humans from the tongue of God, and on the issue of miracles in the opinion of Adib Saab that miracles (wonders) is only the natural law itself. Al-Khasht agrees with the view that revelation and prophecy can be obtained. There is no logical impossibility in addressing God to His creatures, and if the quality of the speech directed by God differed to His creatures, either in the matter of miracles he goes on to say that miracles are not a creation of natural law, Which is familiar with nature, and while we find Nashar goes to support the issue of revelation, but warns of the need to distinguish between revelation in monotheistic religions and visions of the ruling. As for the issue of miracles, the narration is either a reason to prove the prophecy of a prophet or to prove a wisdom. Miracles are nothing but God's act in nature, and if we do not understand it now we may understand it tomorrow
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Ullah, Burhan, and Abdul Gafoor Baloch. "http://habibiaislamicus.com/index.php/hirj/article/view/135." Habibia Islamicus 4, no. 2 (November 24, 2020): 111–36. http://dx.doi.org/10.47720/hi.2020.0402u08.
Full textAbstract:
Allah SWT has created the mankind for a practical teste. In order to prepare them in the best possible way and also to help them remain on the righteous path, Allah SWT sent a chain of prophets to perpetually guide them in all these spheres of their lives. As Nabi SWT was the last of the prophets, the doors of prophet hood were closed and no more prophet will be sent by Allah SWT until the Day of Judgment. This means that Allah SWT gave the work of prophets to this Ummah. All the prophets received revelation by Allah SWT which was not possible for common people. Resultantly, Allah SWT revealed the stories of how the prophets preached, to teach this Ummah the manners of da'wah. In this brief article, I have tried to clear some basic principle of da'wah according the guidelines of anecdote of Yousuf As, which is revealed in Sorah e Yousuf. The novella is as follows: Preacher must take care of his personality building, take the best opportunity and use a very polite and caring style for getting attention. He must use very lovely names of his audience, focus on oneness of Allah and should use a slow and gradual procedure. He must bear politeness in his behavior, kindness in his heart and love of human being.
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Brasier, Martin. "Deep questions about the nature of early-life signals: a commentary on Lister (1673) ‘A description of certain stones figured like plants’." Philosophical Transactions of the Royal Society A: Mathematical, Physical and Engineering Sciences 373, no. 2039 (April 13, 2015): 20140254. http://dx.doi.org/10.1098/rsta.2014.0254.
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In 1673, Martin Lister explored the preservation of ‘St Cuthbert's beads’ plus other fossil crinoid remains from approximately 350 Ma Carboniferous limestone in northern England. He used taphonomic evidence (transport, disarticulation, burial and cementation) to infer an origin as petrified plant remains, in contrast with his views expressed elsewhere that fossil mollusc shells could have formed abiogenically, by ‘plastic forces’ within rock. Lister also observed pentagonal symmetry, now seen as characteristic of living echinoderm skeletons. A postscript from John Ray supports Lister's ‘taphonomic’ observations and accepts the biogenicity of these fossil ‘vegetables’. Ray then concluded with a prophecy, predicting the discovery of comparable living fossils in remote ocean waters. These early discussions compare with current debates about the character of candidate microfossils from the early Earth and Mars. Interesting biomorphs are now tested against the abiogenic null hypotheses, making use of features such as those pioneered by Lister, including evidence for geological context, rules for growth and taphonomy. Advanced techniques now allow us to extend this list of criteria to include the nanoscale mapping of biology-like behaviour patterns plus metabolic pathways. Whereas the science of palaeobiology once began with tests for biogenicity, the same is now true for geobiology and astrobiology. This commentary was written to celebrate the 350th anniversary of the journal Philosophical Transactions of the Royal Society .
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Skoropadskaya, Anna. "Dostoevsky's Latin language." Неизвестный Достоевский 8, no. 2 (July 2021): 34–47. http://dx.doi.org/10.15393/j10.art.2021.5421.
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The article refutes the opinion found in some biographical studies, which states that Dostoevsky disliked the Latin language and showed nointerest in it. An appeal to the writer's letters, his journalistic and artistic works, surviving working notes suggests the opposite: Dostoevsky not only speaks positively of the Latin language, but also uses it in the process of creating his texts. An analysis of published works and surviving work notes revealed 67 Latin words and expressions. Many of the Latin insertions are encountered more than once, some have a distinct practical nature (for example, the NB anagram and its varieties). In terms of use, the Latin expressions used by Dostoevsky are from to medicine, jurisprudence, and Catholic church rhetoric, but for the most part they are common aphorisms and speech clichés. The article draws attention to the fact of Dostoevsky's work with Latin text as a commentator and translator and proves that the fragment of the prophecy from the book of Johann Lichtenberger cited in the 1877 Diary of a Writer was translated by Dostoevsky. Liberty (modified composition, insertion of additional words) and relative grammatical correctness (only two grammatical inaccuracies were found in the translation) testify to a fairly fluent command of Latin, which allowed Dostoevsky not only to translate the medieval religious text, but also to interpret it to illustrate his socio-political views.
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Schaper, Joachim. "Exilic and post-exilic prophecy and the orality/literacy problem." Vetus Testamentum 55, no. 3 (2005): 324–42. http://dx.doi.org/10.1163/1568533054359850.
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AbstractThis paper explores the uses of writing as documented in late pre-exilic and especially in exilic and post-exilic Judaean prophetic texts in the context of the orality/literacy debate. It delineates the impact the rising importance of writing had on Judaean prophecy and attempts to show that writing as a new "technology of the intellect" (J. Goody) irreversibly altered the character of Judaean prophecy. The paper also demonstrates that the concept of an orality/literacy continuum is likely to distort our view of the significance of writing in Israelite prophecy—and, indeed, of Israelite history as a whole. Against this background, it makes sense to reconsider the relationship between prophecy and scribalism. The passages from exilic and post-exilic prophetic texts discussed in the present paper indicate that, from the late pre-exilic period onwards, the contacts between prophets and priests/scribes became closer and closer.
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Kudryashov, Igor' Vasil'evich. "To the question of prophetic nature of Nikolai Klyuev’s poetry." Litera, no. 9 (September 2020): 83–91. http://dx.doi.org/10.25136/2409-8698.2020.9.33681.
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The subject of this research is the prophetic nature Nikolai Klyuev’s poetry. Publicistic and partially scientific literature holds a view, according to which the origins of poetic gift of prophecy of Nikolai Klyuev take roots in his extraordinary personality with certain occult knowledge that enables him to foresee the future national catastrophes. The myth on N. Klyuev, formed within public consciousness, is based on the lack of study of the peculiarities of ethical-philosophical views of the poet, who creatively embraced the rich traditions of national mythology, folklore and Ancient Rus’ culture. Leaning on the systemic analysis of artistic heritage of N. Klyuev, the author provides a new interpretation of the prophetic verses of the poet as the worldview specificities of the poet of 1920s – 1930s. The conclusion is made that numerous apocalyptic motifs and images in the poetry of N. A. Klyuev, which at the present time are perceived as prophetic, were generated by his ideology of incompatibility of civilization and culture, in their confrontation that started back in XVII century, at the time of schism of the Russian Orthodox Church, and aggravated in 1920’s – 1930’s. The poet understood civilization as repressive phenomenon that came to Rus’ from the West. Infiltration of an alien to Russia Western civilization that disrupts the identity of national culture, inevitably leads the country to a catastrophe. According to Klyuev, the tragedy of the XX century is a destruction of the traditional national principles, followed by the imminent demise of the entire Russian world, and later of all mankind. Vast knowledge on the foundations and patterns of national life allowed the poet to look through decades into the future of Russia.
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Chan, Steve. "Why Thucydides’ Trap Misinforms Sino-American Relations." Vestnik RUDN. International Relations 21, no. 2 (December 15, 2021): 232–42. http://dx.doi.org/10.22363/2313-0660-2021-21-2-232-242.
Full textAbstract:
Thucydides Trap has become a familiar term in scholarly and even popular discourse on Sino-American relations. It points to the ancient rivalry between Athens and Sparta as an analogy for contemporary relations between China and the United States. This analogy warns about the increased danger of war when a rising power catches up to an established power. This essay raises concerns about (mis)application of historical analogy, selection bias, measurement problems, underspecified causal mechanisms, and so on that undermine the validity of the diagnosis and prognosis inspired by this analogy and other similar works. My objection to this genre of scholarship does not exclude the possibility that China and the U.S. can have a serious conflict. I only argue that this conflict can stem from sources other than any power shift between them or in addition to such a shift. By overlooking other plausible factors that can contribute to war occurrence, a monocausal explanation such as Thucydides Trap obscures rather than clarifies this phenomenon. Because it lends itself to a sensationalist, even alarmist, characterization of a rising China and a declining U.S. (when the latter in fact continues to enjoy important enduring advantages over the former), this perspective can abet views and feelings that engender self-fulfilling prophecy. Finally, as with other structural theories of interstate relations, Thucydides Trap and other similar formulations like power-transition theory tend to give short shrift to human agency, including peoples ability to learn from the past and therefore to escape from the mistakes of their predecessors.
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Wessels, Wilhelm J. "LEADERS AND TIMES OF CRISIS: JEREMIAH 5:1–6 A CASE IN POINT." Journal for Semitics 24, no. 2 (November 17, 2017): 657–77. http://dx.doi.org/10.25159/1013-8471/3474.
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The book of Jeremiah reflects a particular period in the history of Judah, certain theological perspectives and a particular portrayal of the prophet Jeremiah. Covenant theology played a major role in Jeremiah’s view of life and determined his expectations of leaders and ordinary people. He placed high value on justice and trustworthiness, and people who did not adhere to this would in his view bear the consequences of disobedience to Yahweh’s moral demands and unfaithfulness. The prophet expected those in positions of leadership to adhere to certain ethical obligations as is clear from most of the nouns which appear in Jeremiah 5:1–6. This article argues that crisis situations in history affect leaders’ communication, attitudes and responses. Leaders’ worldviews and ideologies play a definitive role in their responses to crises. Jeremiah’s religious views are reflected in his criticism and demands of people in his society. This is also true as seen from the way the people and leaders in Judah responded to the prophet’s proclamation. Jeremiah 5:1–6 emphasises that knowledge and accountability are expected of leaders at all times, but in particular during unstable political times.
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Nissinen, Martti. "Why Prophets Are (Not) Shamans?" Vetus Testamentum 70, no. 1 (January 20, 2020): 124–39. http://dx.doi.org/10.1163/15685330-12341434.
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Abstract The article explores the interface of prophecy and shamanhood from the point of view of intermediation, divination, and magic; performance and cosmology; gender; and social status. The most significant thing in common between prophets and shamans is the role of an intermediary and the superhuman authority ascribed to their activity. Other similarities include the performance in an altered state of consciousness, gender-inclusiveness, as well as some ritual roles and forms of social recognition. The action of the prophets rarely reaches beyond the transmission of the divine word, whereas the shamans’ activity is more strongly oriented towards ritual efficacy. The cosmological explanation of prophetic and shamanistic performance is different, and the transgendered roles of the shamans appear stronger. The social status varies according to the different community structures reflected by the source materials. It is argued that, even though the conceptual difference between prophets and shamans should be upheld, there is a strong interface between the two phenomena.
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Chitando, Ezra, and Kudzai Biri. "WALTER MAGAYA’S PROPHETIC HEALING AND DELIVERANCE (PHD) MINISTRIES AND PENTECOSTALISM IN ZIMBABWE: A PRELIMINARY STUDY WITH PARTICULAR REFERENCE TO ECUMENISM." Studia Historiae Ecclesiasticae 42, no. 2 (November 25, 2016): 73–86. http://dx.doi.org/10.25159/2412-4265/829.
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At the time of writing, Zimbabwe was in the midst of an intriguing expansion of the Pentecostal prophetic sector. There had been a notable increase in the number of predominantly young men exercising the gift of prophecy, healing and deliverance since 2009. After Prophets Emmanuel Makandiwa and Uebert Angel had captured the national imagination, Prophet Walter Magaya entered the scene with gusto. His Prophetic Healing and Deliverance (PHD) Ministries threatened to overshadow his “fellow workers in God’s vineyard”. In this article, we locate Magaya’s PHD Ministries within the broader context of the post-2008 Pentecostal prophetic movement. We describe PHD Ministries, paying attention to the religious, socio-economic and political context in Zimbabwe. We draw attention to the ecumenism that is emerging within the prophetic and healing sectors of Zimbabwean Pentecostalism. Overall, we argue that this is a phenomenon that demands serious scholarly attention. The focus on Walter Magaya’s PHD Ministries is motivated by the fact that it has attracted thousands of people at its weekly Sunday services in Waterfalls, Harare, Zimbabwe. Further, in 2015, Magaya took his brand of Pentecostalism to Botswana and South Africa. This article addresses the theme of ecumenism to question the dominant narrative that places emphasis on tension, rivalry and competition within Zimbabwean Pentecostalism. It analyses how Magaya deploys it to deflect attention from himself and to project a more progressive view of himself.
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Ihwan, Muhammad. "Studi Analisis Ijtihad Rasul SAW dalam Kitab Ijtihad Rasul SAW." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (October 2, 2018): 164–78. http://dx.doi.org/10.35316/istidlal.v2i2.115.
Full textAbstract:
This research aims to find out the views of the scholars about the ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW by Abdul Jalil Isa and to find out the description of the actions of the Prophet Muhammad which was considered ijtihad. The type of research is used by qualitative research. The data obtained were clarified and analyzed according to the topic of discussion. From the results of the data collection and analysis can be concluded that are: 1) The Preception of the scholars about ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW are divided into three. Firstly, Abu Ali al-Juba'i argued that the Prophet did not carry out jihad, both in legal matters (sharia) and worldly affairs in. Secondly, Ibn Hazm, Ibn Taymiyyah and Kamal al-Hummam argued that the Prophet had jihad, both in the affairs of the Shariah and world affairs in. Thirdly, Qadhi Iyadh and Ibn Khaldun argued that the Prophet did not carry out jihad in the Shari'ah region, the Prophet only had jihad the in area of world affairs. This difference of opinions are based on the third approach in concluding the Prophet's ijtihad; 2) The act of the Prophet Muhammad SAW which was considered ijtihad in the book of Ijtihad al-Rasul SAW was that there were two, namely: The first, the act which turned out to be wrong then by the Shari was straightened out, and secondly, his decision was not followed by his friend.
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Hoseinipour, Seyyed Mohammad, and Mohammad Movahedian. "Investigating the Mutashābihat of the phrase "فأنساه الشّيطان ذكر ربّه"." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (October 19, 2019): 338. http://dx.doi.org/10.18415/ijmmu.v6i5.1069.
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In examining the phrase "فأنساه الشّیطان ذکر ربّه " as one of the Mutashābihat (i.e. allegorical phrases) of the Holy Qur'an, there are two views that one related the oblivion to the remembrance of God and attributed it to the Prophet Yūsuf (pbuh) and knows its reason as Satan's influence on the Prophet; and another, attributes oblivion to the king's butler who forgot the Yūsuf completely. After examining the Muḥkamat (i.e. decisive), which indicates that Satan had no way to have an influence on him. On the other hand, the evidences in the Muḥkamat of the Prophet Yūsuf (pbuh) also showed that he was one of the sincere and benefactor Prophets (pbuh), and possessed a divine commandment and knowledge that caused his infallibility. In the end it was proved that the reason for the prolongation of the prison of the Prophet Yūsuf that has come in the style of the verse was not his sin or error, but it was a divine tradition for testing the people.
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Levison, John R. "Did the Spirit Withdraw from Israel? An Evaluation of the Earliest Jewish Data." New Testament Studies 43, no. 1 (January 1997): 35–57. http://dx.doi.org/10.1017/s0028688500022487.
Full textAbstract:
The view that the Holy Spirit as the source of prophecy was believed by Jews during the tannaitic period to have withdrawn from Israel, to return only in the eschatological future, is built upon a pastiche of texts: Ps 74.9; 1 Macc 4.46, 9.27 and 14.41; Josephus'sAp.1.37—41;2 Apoc. Bar.85.3; Pr Azar 15; andt. Soṭa13.2—4. On the basis of such texts, E. Sjöberg referred to ‘a widespread theological conviction’ about the withdrawal of the Holy Spirit and J. Vos to ‘die verbreitete Tradition’. C. K. Barrett quoted G. F. Moore approvingly: ‘The Holy Spirit is the Spirit of prophecy … The Holy Spirit is so specifically prophetic inspiration that when Haggai, Zechariah, and Malachi, the last prophets, died, the Holy Spirit departed from Israel.’ W. D. Davies suggested cautiously, after a thorough analysis of the data, ‘… we may now assume that Paul was reared within a Judaism which, to use very moderate language, tended to relegate the activity of the Holy Spirit to the past’. G. W. H. Lampe generalized, ‘In the main, the Spirit continues to be thought of as being, pre-eminently, the Spirit of prophecy, manifested in the distant past in such great figures as Elijah (Ecclus. 48.12) or Isaiah (vs. 24), but which was now no longer present in Israel.’ J. Jeremias subtitled section nine of hisNew Testament Theology‘The Return of the Quenched Spirit’, and
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Ilyas, Atik Fikri, and Dini Indah Wulandari. "VISUALISASI NABI SAW DALAM FILM PERPEKTIF HUKUM ISLAM." YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 8, no. 1 (April 8, 2018): 92. http://dx.doi.org/10.21043/yudisia.v8i1.3233.
Full textAbstract:
<p><em>This paper describes the law of visualization of the Prophet Muhammad in the film. Progress of the era demands the contextualization of Islamic teachings, including educational entertainment. Some parties the presence of films that take the theme of Islam becomes a necessity. Including the theme of the film about the history of the Prophets, up to the Prophet Muhammad SAW. Because it appears the pros and cons of visualization of the Prophet SAW in the film. This paper highlights the problematic. It is hoped that this paper will become a common thread for the visualization of the Prophet (s) in the film can be seen comprehensively from the view of Islamic law. For the next can be a consideration to take an attitude over the visualization of the Prophet in the film.<strong></strong></em></p>
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Lundeen, Erik. "The Prophetic Self-Fashioning of Conrad Grebel (ca. 1498–1526)." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 301–18. http://dx.doi.org/10.1163/18712428-bja10005.
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Abstract Previous studies on the emergence of Swiss Anabaptism focus on the confluence of religious, political, social, and economic factors as explanatory causes. This article, while not disputing such approaches, instead investigates the interpretive constructions that early Anabaptist leader Conrad Grebel applied to his own experiences. Using Stephen Greenblatt’s notion of self-fashioning, it analyzes Grebel’s extant correspondence to argue that Grebel progressively came to view himself as a persecuted prophet, an identity that fueled his resistance to Zwingli and his reforming zeal. The article closes by suggesting the implications of such an approach for future studies on Anabaptism and on prophecy in the Reformation more broadly.
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Haftador, Hassan Rezaee, Morteza Walizadeh, and Seyf Ali Zahedifar. "Examination of Orientalist Views on the Law-Giving Prophets." Asian Social Science 12, no. 6 (May 20, 2016): 140. http://dx.doi.org/10.5539/ass.v12n6p140.
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<p>The law-giving prophets or the prophets of strong resolve are prophets that possessed independent divine books and religions. Noah, Abraham, and Moses are numbered among the prophets of strong resolve. Orientalists have studied issues related to these prophets. The present study evaluates the views of orientalists concerning prophets of strong resolve. This library study takes an analytic, critical, and descriptive approach to the topic. Though examination of the views of orientalists concerning prophets of strong resolve is the focus of this study, views of Muslim scholars are also considered to complement the study. As indicated by examination of their opinions on the matter, orientalists have performed extensive research in Islamic sources on prophets of strong resolve. However, they have utilised weak Islamic narratives and have thus erred in regard to these prophets.</p>
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Mumtaz, Nadia. "http://habibiaislamicus.com/index.php/hirj/article/view/160." Habibia Islamicus 5, no. 1 (February 10, 2021): 25–42. http://dx.doi.org/10.47720/hi.2021.0501e04.
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“Scores of books are being written embellishing them with pictures and maps of the holy places mentioned in the Holy Qur’ān; these are not mere ornamentation, rather they augment understanding with their visual effects. Modern writers with geographical propensity have drawn maps to highlight individual and tribal geography described in the Holy Qur’ān, for instance, separate maps are drawn to depict the Prophets’ journeys to to preach their true faith. For instance, the Messenger’s migration to Madina, and Prophet Mūsā’s journeys. Several maps for all the Holy Campaigns (Ghazawāt), individual and collective maps of Ḥajj places and 5 stations (mīqāt) have been drawn, highlighting geography of routes. The present study aims at introducing, describing, and evaluating books, highlighting the different dimensions of geography employed in Islamic basic source, the Holy Qur’ān.”
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Spencer, Paul. "The Loonkidongi prophets and the Maasai: protection racket or incipient state?" Africa 61, no. 3 (July 1991): 334–42. http://dx.doi.org/10.2307/1160028.
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AbstractThe Maasai are widely assumed to be a highly egalitarian society whose past success in dominating their neighbours owed much to the advice of their Prophets (loibonok, ‘laibons’). This article examines the practice of divination and prophecy in relation to the reputation of and the beliefs surrounding the principal family of, Maasai Prophets, the Loonkidongi. Undermining the egalitarian ideal, which is shared by the Maasai themselves, the Loonkidongi are shown to have been accepted as an elite. Throughout the twentieth century they have continued to dominate the Maasai in initiating and controlling sorcery, giving protection on the one hand and fostering the belief in Maasai vulnerability on the other. Living apart from other Maasai, with more wives and larger herds, with their own dynasty and dynastic feuding, with their penetrating mystical powers and networks of influence, the Loonkidongi have the symbolic trappings of a superior class of rulers. From this point of view the Maasai are not egalitarian, but are the clients of a protection racket that in pre-colonial times amounted to an incipient state. Today the Prophets continue to wield influence and are accorded more power popularly than elsewhere in eastern Africa, where surviving traditional rulers have been subordinated to the imposed state apparatus of colonial and post-colonial government.
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Rossi, Benedetta. "Reshaping Jeremiah: Scribal strategies and the prophet like Moses." Journal for the Study of the Old Testament 44, no. 4 (May 29, 2020): 575–93. http://dx.doi.org/10.1177/0309089219862802.
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The prophet like Moses, announced in Deut. 18.15, is placed in a lineage of prophets and ends up as an announcer of Moses’ Torah (e.g. 2 Kgs. 17.13). Deut. 34.10-12 questions this idea by establishing Moses as the unsurpassable prophet. The view of the prophet like Moses as a link in a prophetic chain changes accordingly. By means of three examples (Jer. 1.7cd.9d; 30.2; and 32.16-25), the article will show how the Book of Jeremiah develops the depiction of Jeremiah as the prophet like Moses in response to Deut. 34.10-12. The reshaping of Jeremiah can be ascribed to a scribal enterprise, aimed at creating a substitute for Moses, with the underlying aim of legitimising the promise of the new covenant (31.31-34). Unexpectedly, however, this text has been met with an underwhelming inner- and extra-biblical reception; the last paragraph will suggest a possible answer to what seems a curious paradox.
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Balogh, Csaba. "Isaiah’s Prophetic Instruction and the Disciples in Isaiah 8:16." Vetus Testamentum 63, no. 1 (2013): 1–18. http://dx.doi.org/10.1163/15685330-12341093.
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Abstract Isa 8:16 is considered a key reference regarding the formation of the book of Isaiah and the role of prophetic disciples in this process. This article argues, however, that originally this verse had a more limited significance. The instruction to which v. 16 refers is to be identified with vv. 12-15 rather than an early ‘book’ of Isaiah. The expression ‘the instructed ones’ (of YHWH rather than the prophet) is applied to the prophet’s audience. This term reflects Isaiah’s characteristic view of prophesying as an act of instruction and prophecy as a form of teaching, and it does not presuppose the existence of any prophetic school. The view that sealing the instruction would allude to preserving prophetic teaching for the posterity is discounted here in favour of understanding the symbolic act as a metaphor from the legal sphere refering to authentication, with no inherent temporal significance.
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Wu, Juan. "The Buddhist salvation of Ajātaśatru and the Jaina non-salvation of Kūṇika." Bulletin of the School of Oriental and African Studies 82, no. 1 (February 2019): 85–110. http://dx.doi.org/10.1017/s0041977x19000272.
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AbstractThis article examines Buddhist and Jaina attitudes towards the salvation of the Magadhan king Ajātaśatru (alias Kūṇika), a narrative character found in both Buddhist and Jaina traditions. A number of Buddhist texts prophesy that Ajātaśatru, despite his next birth in hell, will attain liberation in his final birth. Jaina sources also speak of Kūṇika's descent into hell, but give no prophecy of his ultimate liberation. While the Buddhists offered various solutions to Ajātaśatru's sinful condition, the Jainas proposed no remedy to mitigate the consequences of Kūṇika's sins. The Buddhist prophecies of Ajātaśatru's eventual liberation indicate that some Buddhists in ancient India were particularly concerned with the salvation of an archetypal villain such as Ajātaśatru. The Jaina silence on Kūṇika's destiny suggests that the Jainas in general had little interest in bringing this violent figure to liberation, and deemed him incapable of overcoming his “false view of reality” (mithyātva) due to his strong passions.
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Sukma Baihaki, Egi. "Identitas Âzar Dalam Literatur Tafsir Nusantara." Jurnal Al-Fanar 1, no. 1 (August 30, 2018): 1–18. http://dx.doi.org/10.33511/alfanar.v1i1.6.
Full textAbstract:
Âzar is one character names enshrined in the Qur'an, which appears in the story of Ibrâhîm's preaching dialogue. The figure of Âzar into a debate among historians as well as mufassir. The difference of views regarding the identity of Âzar, closely related to the sources of the Torah, which was used as a comparison to explain the figure of Âzar mentioned in the Qur'an. The identity of Âzar in the end, a debate in the realm of theology, as it pertains to the sanctity of nasab to the prophets. Differences of interpretation regarding the identity of Âzar keeps going, in every time and every interpretation of written. The coming of Islam to the archipelago, at the same time the entrance for everything related to the teachings of religion including knowledge and debate theology. With the method of comparative thematic and theological approach, it can be concluded that, the issue of the identity of the Âzar also developed in the literature the interpretation of the archipelago. There are three views on the identity of Âzar in the literature the interpretation of the archipelago. First, it holds that Âzar was Ibrâhîm's father which included these groups is Hasbi, Hamka was the Tafsir Kemenag RI. Second, it holds that Âzar was Ibrâhîm's uncle, which useudes this group is al-Nawawi and Quraish Shihab. A second view of the exegetes this Archipelago has theological ramifications as it did on the classical exegetes. For those who consider Âzar was Ibrâhîm's biological father, then they are not disputed there was a pagan Prophet who parents, but for those who think that their father is not Âzar theologically they hold on the sanctity of nasab the Prophet spared from the pagan ancestors.