The Hopi “Old Testament” a First-Person Essay

1995 ◽  
Vol 23 (2) ◽  
pp. 145-154 ◽  
Author(s):  
Jacob A. Loewen

This essay focuses on a concern that many tribal societies voice, namely, that their ancestors had a covenant with God much like that of the Old Testament Hebrews. They feel that their original contract with God was condemned when Christianity came and that they were given a choice either to become Christian and be saved or to remain Hopi and be lost. They could not be both! Does the gospel not make Hopis better Hopis, Zulus better Zulus, etc.?

2021 ◽  
Author(s):  
Carol J. Williams

In Abelard’s Letter 16 addressed to ‘Héloise, sister to be revered in Christ and loved’, he refers to a set of six planctus or laments written in the voices of a number of Old Testament characters The last of these, Planctus 6, in which David laments for Saul and Jonathan, is probably the most famous and is the only one for which a reliable, original music setting survives. The laments are all in the first person and provide a deeply personal reflection on the tragic events which inspired them; they are virtuosic in language and almost shockingly intense in emotional range. This study examines Planctus 6 considering the link between Abelard’s language and the expression of specific emotions and, wherever possible, examines how music serves to intensify that expression.


Author(s):  
Michael Cameron

Historically speaking it was scarcely predictable that the predominantly Gentile Christian community of Late Antiquity should be drawn to a book of ancient Jewish prayers, much less ascribe to it divine authority. Yet Christians adopted Israel’s book of Psalms in toto as part of the treasury of the people of Christ. The Psalter not only offered prophetic teaching and training in spirituality. For many with a radical Christological perspective, the texts mediated the very voice of Christ speaking in the first person, thus opening a window on the inner life of the redeeming Lord. The Psalms received more comment from early Christian writers than any other Old Testament book. It was a constant presence in liturgy, a training book for prayer, a source of theological instruction, a blueprint for spiritual advancement, and a key that unlocked the whole Bible. The chapter examines different ways the Psalms functioned among the early Christians.


Author(s):  
Kristiina Ross

After the Reformation, two written languages developed in the Estonian territory: one was based on the South-Estonian dialects, and the other on the North-Estonian dialects. By the 1630s, year-round pericope books had finally been printed in both language versions. The new aim in the mid-seventeenth century was to translate the whole Bible, as well as to homogenise and systematise the already existing work. Term creation became especially important. At that point, Estonian lacked equivalents of many essential abstract notions, the terminology of the Old Testament was hopelessly fragmentary, and the usage of a number of terms was unstable. The first person to undertake the translation of the whole Bible was Pastor Johannes Gutslaff, who worked in Urvaste in South-Estonia. His translation remained in manuscript and later Bible versions show no traces which would indicate that his work was used. Gutslaff’s translation is an interesting and instructive example of a missed opportunity in the history of the Estonian written language. The following characterises Gutslaff’s language creation in general and describes his search for Estonian equivalents of two New Testament terms (βλασφημία ‘blasphemy’ and τελώνης‘publican’). The matches suggested for the first term are quite transparent, whereas those for the second have a vaguer etymology.


ASHA Leader ◽  
2014 ◽  
Vol 19 (1) ◽  
pp. 72-72
Author(s):  
Kelli Jeffries Owens
Keyword(s):  

1967 ◽  
Vol 62 (5) ◽  
pp. 511-517
Author(s):  
Hugh Barbour
Keyword(s):  

2018 ◽  
Vol 23 (3) ◽  
pp. 189-205 ◽  
Author(s):  
Renatus Ziegler ◽  
Ulrich Weger

Abstract. In psychology, thinking is typically studied in terms of a range of behavioral or physiological parameters, focusing, for instance, on the mental contents or the neuronal correlates of the thinking process proper. In the current article, by contrast, we seek to complement this approach with an exploration into the experiential or inner dimensions of thinking. These are subtle and elusive and hence easily escape a mode of inquiry that focuses on externally measurable outcomes. We illustrate how a sufficiently trained introspective approach can become a radar for facets of thinking that have found hardly any recognition in the literature so far. We consider this an important complement to third-person research because these introspective observations not only allow for new insights into the nature of thinking proper but also cast other psychological phenomena in a new light, for instance, attention and the self. We outline and discuss our findings and also present a roadmap for the reader interested in studying these phenomena in detail.


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