As if the bible was anything more than just a spotty collection
of old texts wrapped up together centuries ago.
For Gadamer, as for Burke, new understanding arises when our present - day horizon fuses with the horizon
of the older text.
Recently, I picked up one
of my old text books — from the only religion course I took on the subject — and reread the chapters about Luther and Calvin, so it's fresh in my mind.
Among those older books, Heiberg realized, was Codex C. Armed with a magnifying lens, Heiberg painstakingly transcribed what he could read
of the older text, including parts of two treatises that no other eyes had seen in modern times.
Some of these include the tenth - century Book of Deer, which is probably the oldest surviving Scottish manuscript and contains the earliest known examples of written Gaelic; the thirteenth - century Life of Edward the Confessor, which contains masterpieces of illumination; the Cairo Genizah collections, which are glimpses into the everyday live of a Jewish community in Egypt over a period of 1,000 years; digital versions of its Islamic and Sanskrit collections of both secular and religious texts, including some of the earliest surviving Qur» ans; the Nash Papyrus, which contains one
of the oldest texts from the Hebrew Bible, the Codex Bezzae, one of the most important New Testament manuscripts; and others.
The compositions are resolutely two - dimensional, like the template grids
of the old text books themselves, and each painting is titled with a number — presumably the original plate number of the collaged image.
The status
of old text messages is one many wish the Supreme Court would have determined, to provide clarity to the lower courts.
Not exact matches
One day, while Gayno and his wife were both at work, he got a
text message containing an audio file from the nanny
of his 20 - month -
old daughter.
It first identifies snippets
of old books that can not be digitized automatically because digitization - helping software can not recognize the
old text.
Assumption Parish Sheriff Leland Falcon told local media that on Friday a deputy received the misdirected
text message arranging to deliver crystal methamphetamine from 39 - year -
old Dwayne Paul Herbert
of Pierre Part.
The newer ad is a little less aggressive, though some
of the
text proclaims «not sipped,» «not soft,» and «not a fruit cup» (when that last
text appears, an
older man can be seen flicking a lemon slice off the rim
of his pint).
For centuries,
older people have felt that the youth speak a different language, and with the rise
of texting and emojis as tools
of communication, that communication gap seems to widen.
Today, the 29 - year -
old is the CTO and co-founder
of San Francisco - based Discord, a voice, video, and
text chat platform that connects individuals with a shared passion for video and computer games.
It may sounds
old - fashioned in the age
of texting and social media, but it can be a highly effective way to get a friendship off the ground.
Michelle Carter, 20, is charged with involuntary manslaughter after sending hundreds
of texts that the prosecution says encouraged her 17 - year -
old boyfriend Conrad Roy III to kill himself in 2014.
Old - school,
text - only resumes are dying with the advent
of graphic design technologies.
Like the Art
of War, the Laozi is a 2000 - year -
old text full
of inscrutable and aphoristic sound bites.
Are you bored
of trying same
old text fonts in your document?
Several
older respondents said they find it difficult to communicate with younger colleagues who prefer email or
text instead
of talking face - to - face.
Your attacking the spelling and grammer
of a guy who cleaned your clock, between patrols, using a
old PDA that shows only two lines
of text and all while connecting with a single bar
of open wifi.
The Hindus had a rich heritage
of the 4 Vedas — the
oldest of the sacred
texts.
Figures at top
of stele «fingernail» above Hammurabi's code
of laws.The Code
of Hammurabi is the longest surviving
text from the
Old Babylonian period.»
Arguing in a vacuum over what Jesus would do in 2012 using a 2000 - year -
old text is an academic waste
of time and an outrage to those who are actually sick and dying right now, even if it is not completely irrelevant.
Dude don't go there, there are more secondary manuscripts
of both
old and new testament then there are
of all ancient
text put together.
Most religious laws are based off
of laws that are much
older than the religious
texts they appear in.
225
of these are Biblical Scrolls with the
text of the Hebrew
Old Testament books.
The perception that God is a God
of Love is supported by consistancy in the
text throughout the Bible, including the
Old Testament.
you are putting your faith in a 2000 year
old text written by men hundreds
of years after the supposed events.
In other words, the Church's determination to read the
Old and New Testaments together, to consider them a sequential set
of texts with theological integrity, led to, or at least made itself deeply at home with, a widespread use
of a single codex for the unified Christian Bible.
I'm sure that many
of these «moral» believers who claim to derive their «morality» from bronze - age
texts truly desire a return to the «good
old days», when Atheists were burned at the stake for blasphemy.
Seriously though, this is a tough
text in the Bible — maybe the toughest
of all the violent passages in the
Old Testament.
Several major commentaries on both
Old and New Testament works omit any serious discussion
of suicide, even when the
texts themselves deal with an episode
of precisely that kind.
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.
An example from a
text on
Old World History and Geography, by Laurel Elizabeth Hicks
of Beka Publications (Pensacola, Florida, 1981, p. 37).
What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part
of biblical womanhood, but Acts 2 is not; why the presence
of twelve male disciples implies restrictions on female leadership, but the presence
of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line
of argumentation — appealing the creation narrative — to support both); why the poetry
of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy
of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws
of the
Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading
of the
text represents a capitulation to culture but a reading that turns an ancient Near Eastern
text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse
of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.
The 31 - year -
old Democrat said she will take her oath
of office on the Hindu religious
text Bhagavad Gita in January.
Professor Bates helps us see a way in which the New Testament speaks
of the Holy Trinity: it recognises the Divine Persons speaking to or about each other in certain
Old Testament
texts.
What was new to me — listening with the ear
of the heart (as St. Benedict puts it) to sacred
texts until they lead the listener to prayer — was actually very
old.
If, therefore, the God
of the
Old Testament looks nothing like Jesus in the gospel, we need to question how we are reading and understanding those
texts in the
Old Testament.
Here, even if we assume some historical connection between the messenger
of God in the Man
texts and the prophet
of the
Old Testament, we are struck by the radical difference in the character and content
of the divine message which the prophet receives.
So, for instance, in 17th - century Europe a huge dispute arose over the Hebrew vowel points and accents, which were not originally part
of the
Old Testament
texts but were inserted by the Masorete scribes hundreds
of years later.
When Christians searched the
Old Testament for
texts bearing on the Resurrection they would be struck by Psalm 16:10: «Thou wilt not abandon my soul to Hades, nor let thy loyal servant suffer corruption», This prophecy was a powerful weapon in the armory
of Christian apologetic.
Treating this saying as an interpretation
of the exorcisms, we should note that it interprets them in terms
of an
Old Testament
text, for the reference to «finger
of God» is an allusion to Ex.
Progressive religious folks
of all stripes tend to share a post-triumphalism (a sense that it's time to move beyond the
old triumphalist paradigm in which one religion is The Right Path to God and all the other paths are wrong), as well as an inclination toward reading our sacred
texts through interpretive lenses which take into account changing social mores and changing understandings
of justice.
But as with the
Old Testament Psalms and the New Testament Pauline letters, early church liturgical
texts are improvisations on established patterns which are full
of theological and pastoral significance.
I have lots
of conversations with Christians young and
old who, from different starting points, all want to talk about the same problem: their struggle with the
text of the Bible.
Some
of its
text 3,500 years
old, yet the Bible is the most profound and the deepest writing in the entire universe.
We experience God and revelation as perennially - unfolding, which means there's always room for new ways
of understanding divinity and sacred
text, especially when the
old ways
of understanding them (e.g. antiquated readings
of Leviticus 18:22) turn out to be hurtful or to seem misguided.
Once a deeper significance
of a word or phrase or image is discerned,
texts from the
Old Testament resonate with a fullness that could be found only in Christ.
So we are justified in recognizing that Jesus has availed himself
of an
Old Testament
text in this interpretation
of the exorcisms, and that, in addition, he has also probably alluded to an existing Jewish interpretation
of that
text.