The Exodus in the Bible's Teaching and Our Teaching of the Bible: Helping to Reconcile Faith and Critical Study of the Bible Through Threshold Concept Theory

2016 ◽  
Vol 13 (2) ◽  
pp. 116-127 ◽  
Author(s):  
Rachelle Gilmour
Keyword(s):  
Critical Study ◽  
Threshold Concept ◽  
The Bible ◽  
Concept Theory

Moral Injury and Biblical Studies: An Early Sampling of Research and Emerging Trends

2021 ◽  
Vol 19 (2) ◽  
pp. 121-144
Author(s):  
Brad E. Kelle
Keyword(s):  
Biblical Studies ◽  
Moral Injury ◽  
Critical Study ◽  
Moral Beliefs ◽  
The Bible ◽  
Biblical Scholarship ◽  
Emerging Trends ◽  
New Meanings ◽  
The World ◽  
Biblical Texts

Moral injury emerged within clinical psychology and related fields to refer to a non-physical wound (psychological and emotional pain and its effects) that results from the violation (by oneself or others) of a person’s deepest moral beliefs (about oneself, others, or the world). Originally conceived in the context of warfare, the notion has now expanded to include the morally damaging impact of various non-war-related experiences and circumstances. Since its inception, moral injury has been an intersectional and cross-disciplinary term and significant work has appeared in psychology, philosophy, medicine, spiritual/pastoral care, chaplaincy, and theology. Since 2015, biblical scholarship has engaged moral injury along two primary trajectories: 1) creative re-readings of biblical stories and characters informed by insights from moral injury; and 2) explorations of the postwar rituals and symbolic practices found in biblical texts and how they might connect to the felt needs of morally injured persons. These trajectories suggest that the engagement between the Bible and moral injury generates a two-way conversation in which moral injury can serve as a heuristic that brings new meanings out of biblical texts, and the critical study of biblical texts can contribute to the attempts to understand, identify, and heal moral injury.

scholarly journals Exploring a threshold concept framework to fan studies research methodologies

2020 ◽  
Vol 33 ◽  
Author(s):  
Mandy Rhae Olejnik ◽  
Danielle Hart
Keyword(s):  
Research Methods ◽  
Shared Values ◽  
Fan Studies ◽  
Research Methodologies ◽  
Threshold Concept ◽  
Concept Theory ◽  
Concept Framework ◽  
Shared Understandings

We turn to threshold concept theory to imagine ways scholars can approach fan studies methodologies and make their research and underlying values more explicit, as well as outline what some common and shared values and foundational concepts are in the discipline. We consider notions that all fans understand and value, regardless of home discipline, and the ways such shared understandings can lead to shared and consistent research methods and methodologies. We also provide some examples and illustrations from our own experiences before concluding with a threshold concept–inspired framework for conceiving of fan studies methodologies.

scholarly journals THE RECOGNITION OF EXISTENCE AND BIBLICAL TRUTH IN THE PERSPECTIVE OF THE QUR'AN (Critical Study of the Development of Liberal Islamic Thought in Indonesia)

2021 ◽  
Vol 20 (2) ◽  
pp. 401-430
Author(s):  
Asep Setiawan
Keyword(s):  
Religious Pluralism ◽  
Data Sources ◽  
Critical Study ◽  
Is Research ◽  
The Bible ◽  
Library Research ◽  
Islamic Thought ◽  
Religious Law ◽  
Library Studies ◽  
Existing Data

This article seeks to highlight and provide answers to the controversial opinions that have recently been frequently campaigned by some liberal Muslim figures that the Qur'an recognizes the existence and truth of previous scriptures such as the Bible. They use several verses in the Qur'an, 5:44, 46-47 and 66, to justify the above opinions supported by partial interpretation experts under their understanding and purpose. In this study, the author used the library research method, which is research-based on library studies. The approach used is descriptive-analytical, which describes existing data sources, then analyzed and interpreted using available data sources. The opinion of liberal Islamic thinkers that it is enough for the Jews to use the Torah in carrying out religious law, and the Christians that they simply follow the rules in the Bible, this is because their methodology in understanding the verse is wrong. They did not explain at all the abuses committed by Jews and Christians. Including their defiance of Allah's command and about the guidance of the coming of the Prophet Muhammad with his perfect and universal sharia, which they are obliged to follow and obey, which is the information contained in their holy book. In understanding the verses of the Qur'an, they do not use methodological steps that can be accounted for in the discipline of interpretation. Contextual schools are emphasized for several texts that are alleged to be anti-religious pluralism. While on the other hand, literal schools are applied to verses that support the notion of religious pluralism.   Artikel ini berupaya untuk mengetengahkan dan memberikan jawaban atas pendapat kontroversial yang belakangan ini sering dikampanyekan oleh beberapa tokoh muslim liberal bahwa al-Qur’an mengakui eksistensi dan kebenaran kitab suci sebelumnya seperti Bibel. Mereka menggunakan beberapa ayat dalam QS. Al-Ma’idah [5]: 44, 46-47, dan ayat ke-66 untuk menjustifikasi pendapat di atas didukung dengan menukil pendapat dari para ahli tafsir secara parsial sesuai dengan paham dan tujuan mereka. Pada penelitian ini, penulis menggunakan metode library research, yakni penelitian yang didasarkan pada studi pustaka. Adapun pendekatan yang digunakan adalah deskriptif-analitis, yaitu mendeskripsikan sumber data yang ada, kemudian dianalisis dan diinterpretasikan dengan menggunakan sumber data yang tersedia. Pendapat para pemikir Islam liberal bahwa kaum Yahudi cukup berhukum dengan Taurat begitu pula kaum Nasrani, yang katanya cukup berhukum dengan Injil atau Bibel, dikarenakan mereka cacat secara metodologis dalam memahami ayat tersebut. Mereka sama sekali tidak menerangkan tentang penyelewengan yang dilakukan orang-orang Yahudi dan Nasrani. Termasuk tentang pembangkangan mereka terhadap perintah Allah dan tentang petunjuk akan datangnya Nabi Muhammad saw. dengan syariatnya yang sempurna dan universal yang wajib diikuti dan ditaati oleh mereka, yang mana informasi tersebut terdapat di dalam kitab mereka. Dalam memahami ayat-ayat al-Quran, mereka tidak menggunakan ukuran metodologis yang dapat dipertanggungjawabkan secara disiplin ilmu tafsir. Mazhab kontekstual ditekankan untuk sejumlah teks yang diduga anti kemajemukan beragama. Sementara di sisi lain, mazhab literal diterapkan untuk ayat-ayat yang mendukung paham pluralism agama.

scholarly journals Menyoal Kritik Orientalis terhadap Qirā’at: Studi Kritis terhadap Pemikiran Arthur Jefrey Mengenai Ragam Bacaan Al-Qur’an

2020 ◽  
Vol 7 (2) ◽  
pp. 185-194
Author(s):  
Akhmad Roja Badrus Zaman
Keyword(s):  
20Th Century ◽  
Oral Tradition ◽  
Critical Study ◽  
Critical Studies ◽  
Variant Reading ◽  
Study Approach ◽  
The Bible ◽  
Diacritical Mark ◽  
Early Islamic ◽  
Descriptive Qualitative

Arthur Jeffery (1892-1959) was an Australian orientalist who was quite influential in the 20th century. He is well known for his philosophical thoughts on the Qur’an. He even wanted to restore the al-Qur’an text based on Ibn Abī Dāwud al-Sijistānī’s Kitab al-Maṣāḥif which is thought to have recorded readings (qirā’at) in several counter-manuscripts - rival codices. This article examines his thoughts on the variety of reading (qirā’at) of the al-Qur’an. The method used is descriptive-qualitative. From the study conducted, it was found that the following results were: 1) Arthur Jeffery considered that the Mushaf ‘Uthmānī which had a dot and a diacritical mark was a factor in the birth of the variety of reading for the al-Qur’an. According to him, this is a free opportunity for readers to mark themselves according to the context of the verse they understand, 2) Arthur's thought is natural because he uses a text-critical study approach to the Qur’an - as a method. it was used by the Orientalists of the Bible. 3) the use of text-critical studies of the Qur’an as done by Arthur is a fatal basic mistake, because after all the process of transmitting the Koran in the early Islamic century was an oral tradition, so the accusations made by Arthur about qirā’at It is easy to argue with, 4) The use of the term variant reading - by orientalists including Arthur Jeffery is considered a failure by Islamic thinkers in representing the meaning of qirā’at, because it implies uncertainty about the truth of the qiraat itself. So that al-A’ẓamī prefers the term multiple reading, because it is more in accordance with the historical facts of the al-Qur’an transmission which accommodates many dialects of Arabic society.

The Pivotal Characterization: Ancient Law as Non-Statutory Law

2017 ◽  
Author(s):  
Joshua A. Berman
Keyword(s):  
Nineteenth Century ◽  
Common Law ◽  
Critical Study ◽  
Biblical Law ◽  
Near Eastern ◽  
The Bible ◽  
Legal Texts ◽  
Statutory Law ◽  
Ancient Law ◽  
History Of

Scholars of biblical law have long seen the inconsistencies among the law corpora of the Pentateuch as signs of schools and communities in conflict. This chapter offers an introductory foundation for the following five chapters on biblical and ancient Near Eastern law. It demonstrates that the dominant approach to the critical study of biblical law—that is, as statutory law—is based on anachronistic, nineteenth-century notions of how law works and how legal texts are formulated. The chapter traces the history of legal thought in that century, and how it shaped (a better term might be distorted) how we view the ancient legal texts of the Bible and the Near East, and recovers premodern understandings of how law works and how legal texts are to be read in accordance with common-law jurisprudence.

The Text-Critical Utility of the Peshitta to Ezekiel in View of Recent Research

2017 ◽  
Vol 67 (1) ◽  
pp. 42-58
Author(s):  
Godwin Mushayabasa
Keyword(s):  
Hebrew Bible ◽  
Textual Criticism ◽  
Point Of View ◽  
Critical Study ◽  
The Bible ◽  
Translation Technique ◽  
Semantic Frames ◽  
Base Text

Following recent studies demonstrating that the Peshitta to Ezekiel is largely a translation that was rendered at the level of semantic frames or the idiomatic level, the logical question to be asked from the point of view of textual criticism of the Hebrew Bible is whether such a translation would be useful at all within that discipline. Traditionally, a version that is considered ideal and useful for the textual criticism of the Bible is one whose translation technique is as literal as possible. Studying some difficult texts in the light of the idiomatic approach inpeshows thatpecan still provide meaningful contribution to the text-critical study of the book of Ezekiel, though not in every instance. There are instances where the process of translation inpecould have made the base text difficult to retrace.pecan therefore be used in the study of Ezekiel, with some precautions.

Theology and the Historical-Critical Study of the Bible

2011 ◽  
Vol 104 (4) ◽  
pp. 459-488 ◽  
Author(s):  
Paul E. Capetz
Keyword(s):  
Family Resemblance ◽  
Biblical Studies ◽  
Critical Study ◽  
Negative Effects ◽  
Theological Interpretation ◽  
Historical Criticism ◽  
The Bible ◽  
Salient Characteristic ◽  
Critical Interpretation ◽  
Biblical Scholar

One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.

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