Sentences with phrase «author of texts in»

Demonstrating an affinity with the Romanticist tradition of Schleiermacher and Dilthey, these men seek to uncover the seminal experience or creative insight of the authors of the texts in question, the experience that was objectified in words.

Not exact matches

«If you've got too much text on the screen, you can't compel an audience in any emotional way at all,» says Altman, author of the just released Why Most PowerPoint Presentations Still Suck & How You Can Make Them Even Better.

«When you dive straight into emails, texts, and Facebook, you lose focus and your morning succumbs to the wants and needs of other people,» warns author Travis Bradberry in one representative post.

In this original text, the authors discuss empirical facts of financial markets and introduce a wide range of models, from the micro-scale mechanics of individual order arrivals to the emergent, macro-scale issues of market stability.

Source: Author's calculations as explained in the text under the assumption that President Trump imposes an import tariff of 25 percent on steel and 10 percent on aluminum.

CNN: My Take: The 5 key American statements on war Stephen Prothero, a Boston University religion scholar and author of «The American Bible: How Our Words Unite, Divide, and Define a Nation,» explores five texts that have served as «scripture» of sorts in American public life, each of which contemplate the meaning and ends of war

It's a cherry - picking of scripture used to address what's happening right now in popular culture,» says Knust, author of the recent book «Unprotected Texts: The Bible's Surprising Contradictions on Sex and Desire.»

The author, who is a Professor of Divinity at Yale, is sorely lacking in basic understanding of text and religion.

If the text in the Bible indicated a ball, sphere or globe it would be more compelling evidence that the authors truly understood the true nature of the shape of the Earth.

The author summarizes the agreements among scholars about the New Testament texts and the problems they face in trying to recover the historical Jesus — the lack of eyewitnesses and the fact that the Gospels were not written individually and probably not by the authors to which they were traditionally ascribed.

The truths of Genesis 6 - 8 (and especially 6:7, 13, 17; 7:23) can be understood differently when we grasp the Scriptural and cultural contexts in which these texts were written, what other Old Testament authors had to say about the flood, and also what the Apostle Peter writes about it in his second letter.

In that text, the author clearly hesitates from saying that it was God who killed the firstborn sons of Egypt and writes instead about «he who destroyed the firstborn.»

David Johnston, author of Earth, Empire and Sacred Text, Christine Schirrmacher, a scholar with the Institute of Islamic Studies of the Evangelical Alliance in Germany, Austria, and Switzerland, and Joseph Cumming, director of the reconciliation program at Yale Divinity School, discuss whether Christians should support laws that ban Muslim women from wearing the face veil in public.

So in this text, it is offensive to the authors of the text, and that specific culture, (only).

In the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish endIn the end, the author believes that the Enlightenment thinkers developed a «theological» model, even though he completes this exhaustive study by citing a grim text from one of Nietzsche's «Letters» that sounds anything but theological: ««The family will be slowly ground into a random collection of individuals,» haphazardly bound together «in the common pursuit of selfish endin the common pursuit of selfish ends.

In fact, the authors of those New Testament texts were undoubtedly drawing from very similar instructions written by Aristotle, Philo and Josephus, known well throughout the Greco - Roman world.

George Soares - Prabhu, the Indian Biblical scholar, has attempted to compare Buddhist and Christian texts despite the fact that both emerge from two different chronological, literary, and theological contexts.50 These receptor oriented translation strategies reduce Biblical terminologies, style, theological concepts, and the intent of the author in an extensive manner.51

In most books, only the final view is evident, for authors seek to revise earlier positions to conform with the final one.6 All three notions are present in the text, however, for Whitehead in revising did not erase all traces of his earlier formulationIn most books, only the final view is evident, for authors seek to revise earlier positions to conform with the final one.6 All three notions are present in the text, however, for Whitehead in revising did not erase all traces of his earlier formulationin the text, however, for Whitehead in revising did not erase all traces of his earlier formulationin revising did not erase all traces of his earlier formulations.

Gadamer talks about a «fusion of horizons» in which both our own questions and perspectives and everything we can learn about the author's context contribute to a text's meaning.

They could point to differences in terminology and word usage, «errors» of the text which «pre date» or «post date» the author, and why certain elements of his book show clear evidence of redaction and editing.

The first duty of every translator is to adopt the most accurate and reliable text of the work before him unless he / she to translate an autograph, i.e. manuscripts in the author's own handwriting.32 Some translations are perverted due to the incorrect choice of text type, and it does not fit with the style, context and theology of the author.33 In the case of the early versions, while Palestinian Syriac and Georgian used Caesarean text type, Gothic and Old Church Slavonic used different Byzantine text types (i.e., Gothic used early Byzantine and old Church Slavonic, imperial Byzantinein the author's own handwriting.32 Some translations are perverted due to the incorrect choice of text type, and it does not fit with the style, context and theology of the author.33 In the case of the early versions, while Palestinian Syriac and Georgian used Caesarean text type, Gothic and Old Church Slavonic used different Byzantine text types (i.e., Gothic used early Byzantine and old Church Slavonic, imperial ByzantineIn the case of the early versions, while Palestinian Syriac and Georgian used Caesarean text type, Gothic and Old Church Slavonic used different Byzantine text types (i.e., Gothic used early Byzantine and old Church Slavonic, imperial Byzantine).

For the New Critics the literary text was considered an autonomous work of art, to be studied independently of its authors intentions and of the sociopolitical currents of the time in which it was produced.

When you read in the Bible about proclaiming Jesus as Lord, following Jesus, taking up your cross, eternal reward, inheriting the Kingdom, life in the Spirit, faithful living, and on and on and on, the author who wrote that text was primarily thinking of how we should live as followers of Jesus so that we can experience the life God meant for us to live.

The bulk of academic writing in my discipline is not really writing but a collection of marks on paper put down in response to similar marks put down in response to other marks put down in response to... The authors of these texts do not have a conception of writing as an art, or of the need for the imagery, inflection, and rhythm that hold open the mind of the reader so that the thought can slip past them into his soul.

Augustine makes the remarkable claim that «Whoever finds a lesson in the text that is useful to the building of charity, even though he has not said what the author may be shown to have intended in that place, has not been deceived, nor is he lying in any way.»

the point of reading is not to restate the meaning intended by the author but to engage the text in creative thought, often by means of punning play with the text.

The reason for this emphasis, I believe, lies in the interest of such scholars in interpreting text rather than author, in exploring the expression of the text rather than the intentionality of the author.

It is built upon the Burkian assumption that «the human situation created in literature is essentially dramatic» and devised as an analytical tool for students who would become «speakers» of an author's aesthetic text.

The author becomes another reader with some privileged knowledge of what, she or he once meant, but with no hermeneutical privilege at all in interpreting what the text actually says.

Aesthetic texts, so went the claim, present an experience which is shared between an author and a reader in the communicative act of reading.

However, a more conservative interpretation of the Matthew text, taken for example by Mark A Yarhouse, author of Understanding Gender Dysphoria (IVP), is that «those who make themselves eunuchs» in this text «almost certainly refers to those who choose not to marry (rather than suggesting they were castrating themselves).»

The authors are most helpful when they focus not on proof texts from Jesus» teaching but on our relationship of praise and devotion to the God incarnate in Jesus Christ.

The author himself rarely shows up in the text, except to provide a brief transitional paragraph or two between summaries of what other authors have written.

At the other end of the evangelical spectrum from Lindsell and Schaeffer are those like Dewey Beegle and Stephen Davis who believe that one must admit there are errors in the text of Scripture, even in areas related to the author's intention.24 Such errors, however, do not involve any of the basics of the faith.

Despite the availability of multiple drafts and versions, as a rule the text in the modern age has a canonical variant determined by the author.

Though the postmodern author, unlike his medieval counterpart, doesn't refuse to sign the text (and receives, or should receive, royalties), there is a weakening of the authorial element that asserted itself for so long in the modern age.

Contemporary authors create their texts from literary quotations, in the same way that the medieval hagiographer Epiphanius the Wise weaves biblical quotations into lives of saints.

Now that the author has seemingly done damage to the integrity of the biblical text to the point that we can apparently know nothing more, or do nothing more, than feel our way around in the dark never being certain of what God's Holy Word says I ask this question:

But this fusion of horizons can take place not by a poetic divination into the language of the text, nor by a mystical identification with the preconceptual experience of the author of the text, but by the breaking in of the Word of God from the Beyond into our limited horizons and the remolding of them, in some cases even the overthrowing of them.

Ricoeur's «world in front of the text», which he identifies with the depth semantics of the text, is a world of logocentrism, a world in which the linguistic code of a text, functioning as a semiotic system, has the power to communicate apart from and even in spite of the author's intention.

But the intention of the author is also a textual reality, expressed in the message which continues to be embedded in the text by the design of the author.

Indeed, validity in interpretation can only occur when the otherness of the text, as it is conveyed by the textual structures of the implied author and the implied reader, is realized by the structured acts of the actual reader.

Not the other as a psychic life that is to be re-experienced and reconstituted, but the other as a vision or a truth conveyed by the speech performance of an author in terms of a potentiality structured in the text that can only be actualized through the process of reading.

Yet our task is to discover not only the intent of the author but also the way in which the Spirit uses this text to reveal the saving work of Jesus Christ.

This author in my opinion deep inside is questioning her faith but like a security blanket to a child does not want to get rid of it and is looking for any explanation she can come up with to hold onto it even in the face of the reality that the text that faith is based upon is highly flawed and frankly quite silly.

The Word of God is neither the text nor the psychological disposition of the author behind the text but is instead its salvific significance seen in the light of the cross of Christ.

Ken Olson, «Eusebius of Caesarea Tradition and Innovations», Center for Hellenic Studies, distributed by Harvard University Press (2013), wrote «Both the language and the content have close parallels in the work of Eusebius of Caesarea, who is the first author to show any knowledge of the text.

That involves the acquisition of two sets of ears, one that hears the surface meanings of the linguistic code and one that penetrates the surface to listen to the voice of «the implied author», namely those marks of the actual author's subjectivity that have externalized themselves in the text.

@jf well your information about the New Testament is about as accurate as your Old Testament knowledge, The prophecies of the Old testament concerning Christ could not have been written after the fact because we now have the Dead Sea Scrolls, with an almost complete Old Testament dated 100 - 200 years before the birth of Christ, Your interpretation of God at His worst shows a complete lack of understanding as to what was being communicated.We don't know what the original texts of the New Testament were written in as to date there are no original copies available.Greek was the common language of the day.Most of the gospels were reported written somewhere in the 30 year after Christs resurrection time frame, not the unspecified «long after «you reference and three of the authors knew Jesus personally in His earthly ministry, the other Knew Jesus as his savior and was in the company of many who also knew Jesus.You keep referencing changes, «gazillion «was the word used but you never referenced one change, so it is assumed we are to take your word for it.What may we ask are your credentials?Try reading Job your own self, particularly the section were Job says «My ears had heard of you but now my eyes have seen you.Therefore I despise myself and repent in dust and ashes»

However, for our purposes this week, and with my particular audience in mind, I've decided to stick with the assumption that Paul is the author of these texts.