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Artigos de revistas sobre o assunto "Moses (Biblical leader)"
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Borrelli, Antonio. "«Uno mero esecutore delle cose che li erano ordinate da Dio»: Tasso's Godfrey and Machiavelli's Moses". De Medio Aevo 12, n.º 2 (11 de outubro de 2023): 373–85. http://dx.doi.org/10.5209/dmae.90376.
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The essay analyzes the influence of the book of the Exodus on the representation of political relations between the Christian army and its captain, Godfrey of Bouillon, in Torquato Tasso’s Gerusalemme liberata. The research will show how Tasso’s poem imitates the events of Moses in the government of the chosen people and reads the character of the prophet as a political leader who exercises sovereign power. This reading of Moses will be compared with the innovative one present in Niccolò Machiavelli’s Prince: the Machiavellian treatise presents the biblical prophet as a perfect example of a new prince who imposes his will even using weapons. The essay will highlight how the Machiavellian characterization of Moses influences the character of Tasso’s poem. These considerations will highlight the political use of one of the major biblical characters within the most important poetic work of the Counter-Reformation period and the role of the most controversial political treatise of the time in this new reading.
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Octavianus, Jonathan. "Transisi Kepemimpinan Dalam Alkitab". Journal Kerusso 1, n.º 1 (15 de março de 2016): 16–38. http://dx.doi.org/10.33856/kerusso.v1i1.44.
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As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.
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Gerhards, Meik. "Über die Herkunft der Frau des Mose". Vetus Testamentum 55, n.º 2 (2005): 162–75. http://dx.doi.org/10.1163/1568533053741928.
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AbstractThe quest for the historical Moses has to start from two motifs in the biblical account, which are not deducible from the interests of later times, i.e., the Egyptian name of Moses and his non-Israelite wife. Concerning the latter motif the Old Testament account includes three versions about the origin of the woman (Midianite, Cushite, Qenite). The paper wants to show, how these differences could be explained as variations of an originally unique information, so that they can be taken as an indication of the long tradition the motif has undergone. The two non-deducible motifs indicate that the historical Moses was indeed the leader of the Exodus as well as the mediator of the revelation of Yahweh.
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Yengkopiong, Jada Pasquale. "Biblical Foundation of Servant Leadership: An Inner-Textural Analysis of Mark 10:41-45". East African Journal of Traditions, Culture and Religion 6, n.º 1 (15 de maio de 2023): 40–55. http://dx.doi.org/10.37284/eajtcr.6.1.1212.
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Servant leadership is a holistic style of leadership where the leader engages with followers in a relational, ethical, emotional, and spiritual manner. The leader empowers the followers and allows them to grow into what they can become. The leader develops the followers because of his or her altruistic and ethical orientation. The aim of the study was to understand the biblical foundation of servant leadership by analyzing Mark 10:41-45. Through the study of the text, it is reported that Jesus urged his disciples to be servants and to provide for the needs and well-being of their followers. The Gospel of Mark was set in a time when the Jews were under tremendous political and social upheaval. Like any people in the same predicaments, they began to yearn for a strong, political leader to save them from the tyranny of the Roman Empire, and the scripture had foretold of his coming. Instead, Jesus, a humble leader, came as a servant and a shepherd for all. The disciples did not understand the Messianic mission of Jesus. Mark used James and John to show how the struggle for earthly power is dominant in the world. In contrast, Jesus rejected the type of leadership because it is toxic. He rebuked the Pharisees and the Scribes for having seated themselves on the throne of Moses but failed to care for their people
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Sigiro, Adi Suhenra. "Kepememimpinan Musa Sebagai Pedoman Bagi Pemimpin Rohani Di Gereja Masa Kini". ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 6, n.º 1 (30 de junho de 2023): 71–90. http://dx.doi.org/10.54024/illuminate.v6i1.211.
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The growing church is determined by the quality of spiritual leaders. However, nowadays there are spiritual leaders whose ministry focus is themselves, with the aim of gaining name and popularity. Apart from that, there are spiritual leaders who leave the ministry because they feel they have no more calling to lead the congregation, there are also spiritual leaders who leave the ministry because they feel they have no more calling to lead the congregation. There are also spiritual leaders who carry out their duties and ministry in the church no longer based on Biblical leadership. Therefore, this research will explore the leadership of Moses which is a guide for spiritual leaders in the church today. The research method used is literature research. This method collects data and information in the form of documents, data archives and other literature information. The writer will do a descriptive approach. The process of analysis carried out is to use reliable sources of literature journals, books and articles such as to support the analysis of the research topic. Based on the results of the research, guided by Musa's leadership, a spiritual leader in the church today includes the following: A spiritual leader in the church must have a calling from God, have a vision that comes from God, be able to build a relationship with God, have good character. patient, humble and gentle. In addition, must be able to form a new leader.
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Iakerson, Shimon M. "Who was collecting Hebrew books in the capital of Russian Empire and why". Письменные памятники Востока 18, n.º 1 (14 de abril de 2021): 74–83. http://dx.doi.org/10.17816/wmo63141.
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By the beginning of the 20th century a unique collection of Hebrew manuscripts (more than 20000 units) and first printed books was formed in the capital of the Russian Empire. These books ended up in St.Petersburg as part of several private collections, such as the collection of a Protestant paleographer and Biblical scholar Konstantin von Tischendorf, of the Karaite leader Avraam Firkovich, of the Archimandrite Antonin Kapustin, of the Barons Gnzburg, of a First Guild merchant Moses Aryeh Leib Friedland and of an Orientalist Professor Daniel Chwolson. The history of these collections and the motives of the collecting activity of their owners are the subject of this article.
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Liebes, Tamar. "Crimes of Reporting: The Unhappy End of a Fact-Finding Mission in the Bible". Narrativization of the News 4, n.º 1-2 (1 de janeiro de 1994): 135–50. http://dx.doi.org/10.1075/jnlh.4.1-2.08cri.
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Abstract This article analyzes the famous Biblical account of a group sent by Moses to scout the Holy Land in anticipation of its conquest (Num. 13-14) and focuses on the unhappy ending of the story. It examines three explanations for why the scouts were punished: (a) for adding their opinions to the facts they were supposed to report (editorializing), (b) for insinuating their opinions into the report itself (bias), and (c) for releasing the report to the public rather than funneling it through the leader. The article analyzes not only the story itself but also the story of the story to reveal the narrator's ideological position. (Mass Communication)
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Derevianchenko, Olena. "Philosophical and Tragic Component of the Artistic Conception of Myroslav Skoryk’s Opera “Моses”". Scientific herald of Tchaikovsky National Music Academy of Ukraine, n.º 133 (21 de março de 2022): 160–76. http://dx.doi.org/10.31318/2522-4190.2022.133.257336.
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Relevance of the study. Myroslav Skorykʼs opera “Moses” is a landmark work in both the composer’s heritage and the modern Ukrainian musical theater. Inheriting the multilevel concept of the literary source of the libretto — the poem of the same name by Ivan Franko — the work causes interpretive discrepancies. In the I. Frankoʼs formulation the main theme of the work is connected with the tragedy of the personality, the leader and the biblical prophet Moses, who was called to lead the Jewish people out of Egyptian slavery. The analysis of the musical means of expressing the tragic constituent of the concept has not yet become the subject of a separate study, remaining in the shadow of the socio-political topics that are more relevant for the Ukrainian society. This determines the novelty and relevance of the study.
Main objective of the study is to identify the signs of the musical embodiment of the philosophical and I. Francoʼs tragic plan of at the genre-dramatic and intonation-thematic levels of realization of the artistic concept of the M. Skorykʼs opera “Moses”.
Methodology. The article uses the methods of system, genre-dramatic and intonationalsemantic analysis of musical work.
Scientific novelty. For the first time the philosophical-tragic aspect of the concept of opera is specially considered, its priority is proved, the signs of intonational unity of the opera are revealed, the features of monotheism are indicated.
Main results and findings of the study as well as a conclusion. The artistic concept of the opera “Moses” is read on the textual (reinterpreted b y I. Franco biblical history) and four contextual levels (allegories of Ukrainian history, religious and general philosophical, autobiographical). Disclosure of the multilevel concept is carried out by means of musical-intonational drama, built by M. Skoryk on the principle of hierarchically and logically organized spiritual-musical universe. By musical means the composer builds a system of biblical prototypes (Moses — Christ), correspondences (rebels Aviron and Dathan — evil spirits Azazel and Johavedda), symbols and subtexts (Poet and Moses in the opera as the Ivan Francoʼs alter ego) of poetic origin, spiritual and moral meanings.
The intonational unity of the opera is based on the orchestral theme-epigraph from the Prologue. The main leitmotifs and characteristics of the actors are based on its modified elements. Careful elaboration of details, ingenuity of thematic work, appeal to baroque methods of revealing the sacred in the text are designed to express the concept of ontological unity of the world, genetically linked to the biblical worldview.
The predominance of tragic signs on the plot (death of Moses and the rebels), dramaturgy (passion), intonation-thematic levels (catabasis, symbol of the cross) allows us to conclude about the philosophical tragedy of the genre of opera. In the aspect of revealing the tragedy of the personality M. Skoryk’s opera resonates with similar works by M. Mussorgsky, P. Tchaikovsky, D. Shostakovich, A. Schnittke, R. Shchedrin and others.
The methodological paths outlined in this article allow us to further reveal new and new hidden meanings and subtexts of the opera.
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Nawrot, Janusz. "A Theological Assessment of the Covenant between Judas Maccabeus and Rome: an Intertextual Analysis of 1 Macc 8:17–20". Poznańskie Studia Teologiczne, n.º 38 (10 de dezembro de 2021): 7–30. http://dx.doi.org/10.14746/pst.2021.38.01.
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What was the biblical interpretation of the Jews’ conduct in the final stage of the history of Israel in the context of the Law of Moses right before the times of the New Testament? The proposed exegesis of 1 Macc 8:17–20, which describes the covenant between Judas Maccabeus and the Roman republic, strives to discover the theological evaluation of the behavior of the revolt’s leader conducted by the author of the book. The intertextual method is particularly helpful in discovering the right understanding of the text. This method enables one to purposefully combine the expressions found in the consecutive verses with the same expressions found in the earlier biblical books. The theology that underlies these books will reveal the right sense of the studied passage of 1 Macc. It turns out that the theological evaluation is totally different than the political evaluation, the latter being solely taken into consideration in historical-literary analyses and commentaries. The biblical author has a restrained stance toward the political success of the Maccabees. He wants to reveal their conduct in the context of the Lord’s Law, which strongly proves that the First Book of Maccabees should belong to the canon of the inspired texts.
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Feldman, Louis H. "Josephus's Portrait of Joshua". Harvard Theological Review 82, n.º 4 (outubro de 1989): 351–76. http://dx.doi.org/10.1017/s001781600001854x.
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As one deeply involved in the politics of his day, whether in Palestine or in Rome, and as a student of Thucydides and of Plato (particularly of the latter'sRepublic), Josephus was much concerned with examining the qualities of the ideal leader of the state, convinced as he was, with Plato, that the wrong kind of leadership could and did bring about its downfall. Since one of the most important qualities of a great leader is to be able to discern the qualities of people and, above all, to select a worthy successor, the fact that Moses, the greatest leader that the Israelites had ever had, chose as his successor Joshua led Josephus to the conclusion that Joshua possessed the qualities of an ideal statesman. As Josephus puts itin an editorial comment (Ant. 3.49) which has no biblical basis, Joshua possessed five crucial qualities: he was extremely courageous, valiant in endurance of toil, highly gifted in intellect, highly gifted in speech, and distinguished for piety in worshiping God. Again, when summarizing his qualities upon Joshua's death (5.188), Josephus singles out four qualities—his supreme intelligence, his supreme skill in speaking lucidly (σαφώς) to the multitude, his stout-heartedness and great daring, and his utmost dexterity in directing affairs (Πρνλανεσαι) in peacetime and his adaptabilityto every occasion. If we combine these two accounts we see that Josephus stressed in Joshua the qualities of wisdom, eloquence, courage, endurance, flexibility, and piety.
Teses / dissertações sobre o assunto "Moses (Biblical leader)"
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Medjuck, Bena Elisha. "Exodus 34:29-35 : Moses' "horns" in early Bible translations and interpretations". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ43918.pdf.
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Sasson, Vanessa Rebecca. "Telling birth stories : a comparative analysis of the birth stories of Moses and the Buddha". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84545.
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While studying narratives in the context of its own religious tradition may uncover that religious tradition's doctrines and priorities, this study assumes that a comparative model contributes to a clearer understanding of the uniqueness of each religion's ideas. By comparing religions rather than studying them in isolation, we may understand each with greater clarity.The narratives compared and contrasted in this study are the birth narratives of Moses and the Buddha. These two figures may be identified as the respective heroes of the Jewish and Buddhist religions. This comparative study highlights and examines the similarities and differences presented in their birth narratives and seeks to determine the significance these narratives have from within the context of their respective doctrinal traditions. Although studying one tradition alone produces important results, it is only by comparing and contrasting religious traditions, and in this case the birth narratives of different religious traditions, that the uniqueness and qualities of each come into full view.
This study begins with an examination of Moses' birth narrative, first as it has been understood by modern scholarship, and then as it has been presented in the classical literature of early Judaism. In the second part, the Buddha's birth narrative is explored, first from the perspective of modern, Western scholarship, and then as it appears in the Pali and Sanskrit literature of early Buddhism. The third part of this study is committed to a comparative analysis of the two birth narratives.
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Tatham, Gail Constance, e n/a. "Stories of Moses and visual narration in Jewish and early Christian art (3rd century AD)". University of Otago. Department of Classics, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080318.163116.
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This thesis considers the evolution of narrative art in Judaism and early Christianity, and deals in particular with narrative figure scenes in which Moses is the principal figure. Current theories, espoused by the late Kurt Weitzmann, posit the existence of a Jewish illustrated manuscript tradition dating back to the Hellenistic period, which could have been the source for Old Testament scenes in art. In the light of these proposals and taking into account more recent narrative theory, this study of early Moses scenes in art takes up the suggestion that a large range of visual narrative scenes, closely following a given text and with a tendency for these scenes to be arranged in narrative sequence, might indicate the presence of a lost illustrated manuscript which artists are using as their model.
Stories about Moses originate from within Judaism, and are mentioned also in Christian texts for the first three centuries AD, when Moses is regarded as the forerunner of Christ. While earlier Jewish art largely conformed to the proscription against figural art, narrative figure scenes illustrating Old Testament stories are known from the late second century AD. In the synagogue at Dura Europos (AD c.250), the range of biblical imagery includes five or six scenes illustrating stories from Exodus and Numbers, although Weitzmann�s criteria are only partially fulfilled.
During the third century AD, when the earliest Christian art is found, Christians use Old Testament imagery as well, including a cycle of scenes illustrating the story of Jonah. The decoration in the baptistery in the Christian house at Dura, like that in the synagogue there, shows some interest in visual narrative, although in this case no Moses scenes are involved. At this time there is only one Moses story certainly illustrated in Christian art, The miracle of the spring (based on Exodus 17), which occurs in funerary art in Rome. The iconography for this scene is used "emblematically" to promote ideas rather than stories about Moses. If at this time Christian artists know of a narrative cycle involving Moses, they show very little interest in reflecting this.
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Kim, Jae Soon. "'The prophet like Moses' motif of Dt 18:15, 18 in John's gospel". Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-06192009-184036.
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STUMPFLEN, Tamara. "Moïse et la philosophie politique moderne : Machiavel, Spinoza". Doctoral thesis, 2004. http://hdl.handle.net/1814/5396.
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Defence date: 22 December 2004Examining board: Prof. Peter Wagner, directeur de thèse, Institut Universitaire Européen, Florence ; Prof. Pierre Manent, co-directeur de thèse, École des Hautes Etudes en Sciences Sociales, Paris ; Prof. Pierre-François Moreau, École Normale Supérieure, Lyon ; Prof. Martin van Gelderen, Institut Universitaire Européen, Florence
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017
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Lakké-Davies, William A. "Moses and early modern political philosophy". Thesis, 2021. http://hdl.handle.net/1959.7/uws:68123.
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The rise of biblical hermeneutics alone cannot explain the singular position of the figure of Moses in early modern political philosophy. The use of Moses by prominent thinkers such as Machiavelli, Grotius, Hobbes, Spinoza and Locke does not accord with the figure of Moses as presented in the Bible. I argue in this thesis that the political Moses can only be understood by examining alternative, non-Biblical sources. I demonstrate that an ancient extra-biblical portrayal of an overtly political Moses, one that culminates in the writings of Josephus, best explains the return to Moses that we find in early modern political philosophy.
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W'ehusha, Lubunga. "Moses and leadership struggles in the Exodus narrative". Thesis, 2007. http://hdl.handle.net/10413/1206.
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Through a contextual reading of the exodus narrative, this study explores various struggles that Moses faced as he led the Hebrew slaves out of Egypt. During the journey the people complained, not only because of the hardship in the wilderness, but, at a time, they rebelled against Moses' leadership and challenged the institutions he put in place. Moses responded to these rebellions, either by earnest intercession in favor of the community or by letting God's wrath suppress violently the contention. The narrative raises a number of issues related to the exercise of leadership, especially leadership contest that many leaders today still wrestle with.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.
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"The influence of Moses' charismatic leadership on the incipient stages of Israel's religion". Thesis, 2008. http://hdl.handle.net/10210/190.
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This study is about Moses, charismatic leadership, and the beginnings of Israel's religion. At a time when traditional and time-honoured customs were revered and preserved, but proved inadequate, Moses, a charismatically endowed leader, arose and overthrew the old order, and in its place proffered the new in the form of mono-Yahwism, which ultimately became the national Israelite religion. This claim is analysed and discussed in four chapters. Chapter 1 is a preliminary to the thesis and deals with the reason for, and aim of this study, methodological considerations, and has a section presenting, very briefly, the debate on the historicity of Moses. Chapter 2 was composed using literary principles and narrative literature in the book of Exodus, to glean a description of the character of Moses. The next two chapters form the main thrust of this study. Chapter 3 examined Weber's typology of leadership, providing the groundwork for the understanding and contextualization of charismatic leadership. The aim of chapter 4 was to show the characteristics of the charismatic leader, Moses, and how they were instrumental in his formulation of mono-Yahwism. The main points discussed were: Moses' personality, and the social context as a source of his charismatic leadership; the recognition of the charismatic leader and his message; the importance of charisma in Moses' achievements; and some factors that drive the charismatic person. The main methodological thrust is socio-religious, within which Max Weber's interpretative framework of charismatic leadership is employed. The work shows that Moses has the traits of a charismatic leader, and that, through the effect of his personality, he influenced the beginnings of Israelite religion.Prof. J.H. Coetzee
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Cassim, Munira. "Perspectives of Qur'ánic commentators with specific reference to Prophet Músá [P.B.U.H]". Diss., 2004. http://hdl.handle.net/10500/2002.
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Chapter One contains a lengthy discussion of tafsír, outlining its meaning, its need to the present study and the different forms in which it exists, whilst at the same time clarifying its obscurities and commending it as an indispensable science.
Chapter Two offers a concise overview of five Qur'ánic commentators selected for this particular study. This assessment is based on the eras from which they emerged which has a definite bearing on their commentaries.
Chapter Three is a résumé of my subject's biography adopted primarily from Qur'ánic sources. As a frequently mentioned prophet in the Qur'án the story of Músá [p.b.u.h] is drawn from various chapters highlighting substantial aspects of his life.
Chapter Four concentrates on two frequently mentioned events in the life of prophet Músá [ p.b.u.h], namely, his call to prophethood and the proclamation to the pharaoh and his people.
Chapter Five concludes this work by presenting an overview of the perspectives of the different commentators.Religious Studies and Arabic
M.A.
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Philpot, Joshua. "The Shining Face of Moses: The Interpretation of Exodus 34:29-35 and Its Use in the Old and New Testaments". Diss., 2013. http://hdl.handle.net/10392/4525.
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This dissertation constitutes a fresh interpretation of Exodus 34:29-35 and analyzes how the passage is used in both the Old and New Testaments. Chapter 1 is a historical overview of how this passage has been interpreted through the centuries. Chapter 2 provides an exegetical discussion of Exodus 32-34, which makes up the context of the passage in question. Chapter 3 argues that the primarily exegetical problem within this passage, the identification of the meaning of the verbal form of "qrn," is resolved by the recognition that it means "to shine" or "emanate light/rays" as opposed to "had horns" or other interpretations. The function of the entire phrase--"the skin of his face shone"--is fourfold: as a reminder or extension of Yhwh's presence at Sinai, to distinguish Moses in terms of status, to communicate Yhwh's "goodness," and to transition from the rebellion narrative in chapters 32-34 to the building of the tabernacle in 35-40. Knowing the function of the phrase sheds light on the concomitant matter of Moses' veil ("masweh"), which is more akin to a scarf than to a mask, and which functions simply to hide Moses' face when he is uninvolved with his role as mediator because his face was frightening and disturbing to the Israelites. The exegetical study in chapter 3 culminates in an explanation of the theology of Exodus 34:29-35, focusing on God's presence, glory, grace/compassion, and life/light. This thesis is developed in chapter 4, which shows that how certain OT passages highlight the image of a shining face as a theological metaphor for grace and compassion. Many later biblical texts (e.g., Num 6:24-27, portions of the Psalter and the book of Daniel) also echo this language in prayers and songs. In addition, idiomatic expressions about the "face" or the brightness of the face are found in some extrabiblical sources and ANE inscriptions, which confirm and validate the interpretation in chapter 3. Three further texts are examined with relation to the role of Sinai theophanies (1 Kgs 19), the "veiling" of God's presence in the future (Hab 3:1-4), and images of God's eschatological glory (Isa 60:1-5, 19-20). Chapter 5 applies the OT study to the NT, where special attention is given to three passages: the narrative of the transfiguration of Jesus in Matthew 17:1-8, Paul's statements in 2 Corinthians 3:7-18 about the old and new covenants, and the prologue to John's Gospel in John 1:1-18. Chapter 6 summarizes the study and concludes the work.
Livros sobre o assunto "Moses (Biblical leader)"
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Ward, Verlie. Baby Moses. Siloam Springs, AR: Concerned Group, 2006.
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Martin, Buber. Moses. 4a ed. Gerlingen: Lambert Schneider, 1994.
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1956-, Jones Dennis G., ed. God saves his people. Grand Rapids, Mich: Zonderkidz, 2010.
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Morin, Theresa. Moses parts the sea. Uhrichsville, Ohio: Barbour Pub., 2000.
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Rosen, Daniel. Moses in the three monotheistic faiths. Jerusalem: PASSIA, 2003.
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ill, Spirin Gennadiĭ, ed. Moses: The long road to freedom. New York: Orchard Books, 2004.
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Kelly, Pulley, ed. Baby Moses and the princess. Grand Rapids, MI: Zonderkidz, 2009.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Moses (Biblical leader)"
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Niditch, Susan. "A Study in Political Ethics". In Ethics in the Hebrew Bible and Beyond, 66—C4P39. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197671979.003.0005.
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Abstract One might predict that human beings who collectively experience systematic abuse and oppression would seek opportunities to join forces and resist. The theoretical framework offered by social scientist Barrington Moore, however, leads to the realization that more often than not, people in fact resist revolting. Moore’s research is especially relevant to scenes from Exodus and Judges, the roles of Moses and Gideon, and the ways in which these traditions depict political leadership, ongoing resistance to revolt, and the impetus ultimately to rebel against injustice. Moore’s work is also relevant to threads in the Hebrew Bible in which biblical leaders are shown to accept oppression, indeed to welcome it as divine will and punishment for sins, and to tales in which female heroines use deception to resist, “dancing with chains on.” This chapter concludes with a brief study of the ways in which baroque artist Artemesia Gentileschi represents female resistance in her depiction of Jael and other female biblical heroines.
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Berntson, Martin. "Chapter 8 “Our Swedish Moses and Saviour”: The Use of Biblical Leaders as Power Legitimization in Reformation Sweden". In Tracing the Jerusalem Code, 147–68. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110639452-009.
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Melman, Billie. "Illustrating the Bible". In Empires of Antiquities, 63–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198824558.003.0003.
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Chapter 2 is the first of three chapters that explore the resilience of a biblical culture of antiquity and the scriptural framework that served to comprehend the Near Eastern past. Scriptural visions of Palestine and Transjordan (a part of the Palestine mandate) were given new lease of life during the First World War. The Bible, the oldest and longest surviving framework for interpreting the Holy Land and the territories bordering it, shaped modes of writing about and experiencing them, as well as offering a narrative of the past and a scriptural temporality. The chapter demonstrates that notwithstanding the professionalization of archaeology and its adoption of scientific practices, the Scriptures remained dominant in discussions of the ancient past, and that archaeological discovery of a material Near East served to illustrate and corroborate scriptural texts. However, biblical culture—including research, travel-writing, and tourism—was adapted to modern technologies of transport and tourism, particularly to railways, cars, and aviation. The chapter examines the modernization of biblical narratives and of the physical experience of scriptural landscapes by considering a broad repertoire of writing: guidebooks for tourists, manuals and timetables, popular writings by archaeologists, and visual and material representations of the biblical past in metropolitan colonial exhibitions and in Palestine’s Museum of Archaeology. The chapter demonstrates how the modernization of uses of the Bible suited the mandate’s own rationale and agenda of modernization and development, and was endorsed and sometimes sponsored by officials.
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Moore, Gregory J. "Niebuhr on Human Nature". In Niebuhrian International Relations, 39–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197500446.003.0003.
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This chapter focuses on Niebuhr’s views of human nature, the intellectual foundation on which his worldview is grounded. A dualistic view of human nature (a predisposition toward self-interest/evil, a potential for good) underlies all of his work. First is a discussion of the biblical conception of human nature which he embraced, starting with the notion of pride (which he viewed as the root of all human folly), which leads to insecurity (the consequence of pride), which results in will-to-power (a flawed attempt to address insecurity), from which, for Niebuhr, flow all the conflicts and wars in human history. The discussion then moves to the classical and modern conceptions of human nature, which Niebuhr ultimately rejected. In Niebuhr’s view, all of this leads to the inability of science, law, institutions, education, and rationality (among other things) to tame human nature and eradicate evil and/or ultimately conflict.
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Böckenförde, Ernst-Wolfgang, Mirjam Künkler e Tine Stein. "Reflections on a Theology of Modern Secular Law [1999]". In Religion, Law, and Democracy, 259–79. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198818632.003.0014.
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The classic Catholic conception of natural law did not distinguish between morality and law. As such, it increasingly diverged from political thought outside the Church in sixteenth-century Europe, where positive law began to be conceptualized as a means to enable the coexistence of people with different beliefs. Building on Vatican II, when the congruence of morality and law in Catholic thought was ultimately broken, Böckenförde develops an argument in favour of secular law that can be comprehensible from a theological, Catholic perspective. Crucial for such a project is the Christian understanding of human dignity and of the human condition as affected by sin. Böckenförde points to the resurrection of the dead, which implies that not all elements of injustice have to be dealt with in this world. He also points to the historical contextuality of revelation, suggesting that Biblical mores must be understood as historically embedded. This perspective leads Böckenförde to argue that every human being should be recognized as a dignified legal subject and that one must move away from the Aristotelian goal of the good life, since secular law cannot guarantee more than a minimum of ethical social behaviour. Rather, while taking sin seriously, the Church should recognize that law cannot demand from people actions that are not accomplishable. Böckenförde notes that Catholics in general have begun to move closer to the position of Luther, who held that positive law must occupy a middle ground between the ambitions of divine law and the realities of human nature.