No book about the Bible is a substitute
for the biblical literature itself.
Not exact matches
ddeevviinn, you said; «It is in this land of reality that 90 % (in actuality a little less, but
for sake of argument we'll use this figure) of the population has determined that the Judeo - Christian God revealed in the
biblical literature is valid.»
It is in this land of reality that 90 % (in actuality a little less, but
for sake of argument we'll use this figure) of the population has determined that the Judeo - Christian God revealed in the
biblical literature is valid.
Much of this
literature argues
for the virtue of stewardship, often in part on
biblical grounds.
Even as structuralism was being adapted
for the study of
biblical literature, its assumptions and claims were being challenged in the wider world of philosophical and literary studies.
That noble imagining is reserved
for Isaiah, who expresses a rather different current in
biblical literature from Psalms.
For it has behind it the momentum of all modern historical research in the field of the
biblical literature — Old Testament as well as New.
Enns goes on to examine various passages from Second Temple
literature to show how «
biblical interpreters exhibit
for us an attitude toward
biblical interpretation that operates on very different standards from those of modern interpreters.
These teachers are charged with using a
biblical faith as a basis
for illuminating today's world, and they are frustrated by the difficulty of interpreting first - century Eastern
literature to a twentieth - century technological society.
(See S. J. Case, «Kúpios as a Title
for Christ,» Journal of
Biblical Literature, XXVI (1907), 151 ff.; and The Evolution of Early Christianity, pp. 116 ff.
Citing several films, Trotter turns to the three forms of
biblical literature to suggest what is important
for a film to provide religious content witn integrity.
Certainly I knew nothing then of the vast grounds
for the hymn - writer's protest, but later in the decade of the thirties I joined, incipiently at the level of a graduate student, the ranks of the same critics and with some real enthusiasm learned and cultivated the techniques of «tearing apart» the
biblical literature.
(See my «The Spiritual Christ,» Journal of
Biblical Literature 54:1 - 15; also the «Note on Christology» in my Frontiers of Christian Thinking (1935), and my essay, The Significance of Critical Study of the Gospels
for Religious Thought Today,» in the volume presented to Professor Harris Franklin Rall, Theology and Modern Life, ed.
David G. Roskie's compelling study Against the Apocalypse: Responses to Catastrophe in Modem Jewish Culture discusses the cross symbol's use not only in Chagall's painting, but in the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In
literature written before World War II (and under the influence of
biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously;
for Asch, the crucified figure in all his Jewishness symbolized universal suffering;
for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jews.
The other development is the increased importance of national associations of scholars in religious studies —
for example, the Society of
Biblical Literature, the American Academy of Religion, and the American Society
for Church History.
For the full defense of this view, see Robert Gordis, «Studies in the Esther Narrative,» Journal of
Biblical Literature 95:1 (March 1976): 52.
Robinson, in his address as outgoing president of the Society of
Biblical Literature in December 1981, presented a detailed case
for the argument that the earliest resurrection traditions were luminous appearances of Jesus, while stories of physical resurrection were secondary.
We have lived in a male - dominated world
for a very long time and that male dominance is expressed in the
biblical literature.
For an excellent summary of the major interpretations of Deuteronomy, see the symposium, «The Problem of Deuteronomy,» Journal of
Biblical Literature, LXVII (1928), 305 ff.
Infidelity has been a topic of interest in scholarly
literature for at least the past two decades, but humans have been talking about it, and engaging in it, since
biblical times.
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For perspective, notice that the classics of
literature, going back as far as Gilgamesh and
Biblical texts, all feature these themes.
«Sacrifice
for the Fleet,» now at L.A. Louver, hosts a series of new and recent works born from the artist's fascination with Greek
literature,
Biblical texts, and Armenian manuscripts (he is the son of Armenian refugees).
From
biblical literature to Buddhist belief, from Oceanic legends to contemporary French poetry, learn how Paul Gauguin incorporated his quest
for spirituality and his search
for paradise lost (and found) into his imaginative art.