The Status of the Bible in 9th/15th Century Cairo: The Fatwas collected by al-Biqāʿī (d. 885/1480)

2017 ◽  
pp. 177-194
Author(s):  
Walid A. Saleh
Keyword(s):  
The Bible ◽  
15Th Century ◽  
The Status

Scripturalizing and the Second Amendment

2018 ◽  
Author(s):  
Rosamond C. Rodman
Keyword(s):  
White Women ◽  
White Children ◽  
The Bible ◽  
Second Amendment ◽  
The Us ◽  
The Status ◽  
Us Constitution ◽  
Half Decade

Expanding beyond the text of the Bible, this chapter explores instead a piece of political scripture, namely the Second Amendment of the US Constitution. Over the last half-decade, the Second Amendment has come to enjoy the status of a kind of scripture-within-scripture. Vaulted to a much more prominent status than it had held in the first 150 years or so of its existence, and having undergone a remarkable shift in what most Americans think it means, the Second Amendment provides an opportunity to examine the linguistic, racial, and gendered modes by which these changes were effected, paying particular attention to the ways in which white children and white women were conscripted into the role of the masculine, frontier-defending US citizen.

Bayle, the Bible, and the Remonstrant Tradition at the Time of the Commentaire philosophique

2017 ◽  
Author(s):  
Maria-Cristina Pitassi
Keyword(s):  
Moral Reason ◽  
Natural Light ◽  
Biblical Criticism ◽  
Absolute Norm ◽  
Historical Reality ◽  
The Bible ◽  
The Status

Bayle’s equivocal relationship to Arminianism is here examined from the perspective of the status of the Bible. Though rejecting the doctrine that every word was to be considered divinely inspired, Bayle did defend the divinity of Scripture in his polemic with Jean Le Clerc. For Le Clerc, biblical criticism could solve theological conflicts by discovering the authentic meaning of Scripture, but Bayle insisted that natural light precedes exegesis, and revelation is limited to those matters that do not conflict with reason. He dissociates himself from Socinianism by distinguishing moral from speculative reason. Only moral reason offers an absolute norm. Bayle disregards the Arminian distinction between what is against reason and what is beyond reason. His Commentaire philosophique juxtaposes the natural light that can identify divine elements in the Bible with our historical reality that frustrates its capacity for apprehending religious truths. Thus Bayle inevitably clashes with the Arminian tradition.

The Bible and Israeli Identity

AJS Review ◽  
2004 ◽  
Vol 28 (1) ◽  
pp. 11-41 ◽  
Author(s):  
Anita Shapira
Keyword(s):  
Jewish People ◽  
Way Of Life ◽  
Holy Trinity ◽  
The Bible ◽  
Historical Continuity ◽  
The People ◽  
The Status ◽  
National Life ◽  
National Romanticism ◽  
Land Of Israel

ldquo;In our two thousand years of exile, we have not totally lost our creativity, but the sheen of the Bible dulled in exile, as did the sheen of the Jewish people. Only with the renewal of the homeland and Hebrew independence have we been able to reassess the Bible in its true, full light,” Israel's first Prime Minister, David Ben-Gurion, wrote in 1953. This statement illustrates several core attitudes of the Jewish national renaissance movement towards the Bible. Ben-Gurion depicted a direct relationship between the state of the Jewish people and the status of the Bible: The two rose and fell together. His words are reminiscent of philosopher Martin Buber, Revisionist leader Zeءev Jabotinsky, and others, all of whom postulated a symbiotic relationship between the Jewish people and the land of Israel: “Just as the Jewish people need the land to live a full life, so the land needs the Jewish people to be complete” wrote Buber. The Bible, according to Ben-Gurion, was the third component of the Jewish “holy trinity” of people, land, and book. It served as testimony of Jewish national life in the land of Israel in former times, as a blueprint for reestablishing this way of life, as proof of a glorious past and promise for the future. It nurtured a national romanticism and both inspired and buttressed universal ideas; it was the bedrock of myth and epos, of earthliness and valor, and also of a system of ethics and faith that rein in and restrain muscle and brawn. It was paradoxical proof of both Jewish uniqueness and Jewish similitude, “like all the nations” (I Samuel 8:5); “materialism” and “spirituality”; historical continuity and historical severance between the people and the land.

Desert Society

2018 ◽  
pp. 69-106
Author(s):  
Clinton Bailey
Keyword(s):  
Law Enforcement ◽  
Law Enforcement Agencies ◽  
Common Descent ◽  
The Bible ◽  
The Status

Dwelling in dispersion and far from any governmental law enforcement agencies that could provide them security, nomadic desert dwellers needed ways to protect themselves from violations such as murder, assault, insult, and theft. They achieved this security mainly by forming groups based on blood kin, or people of common descent, people whom they believed would honor claims of common loyalty and cooperation when problems with others arose. Each group they organized had a specific security function. The tribal structure of the Israelites as randomly noted in the Bible bears several similarities to that of the Bedouin. This chapter explores these similarities as well as their impact on the status and roles of the genders and on the institution of matrimony in both societies.

person’s use of the Bible as the most important religious authority was implicitly to devalue the elaborate edifices protecting scriptural interpretation that prevailed in all the historic European churches, Protestant as well as Catholic. The institutions compromised by such logic included established churches defined as authoritative communicators of divine grace through word and sacrament, institutions of higher learning monopolized by the establishment in order to protect intellectual activity from religious as well as rational error, and the monarchy as the primary fount of godly social stabil-ity. British Protestant Dissent moved somewhat more cautiously in this direction. But even after the rise of Methodism and the reinvigoration of the older Dissenting traditions, the strength of evangelicalism among British establishmentarians never permitted the kind of thoroughly voluntaristic ecclesiology that prevailed in the United States. On questions of establishment, post-Revolutionary American evangeli-calism marked a distinct development from the colonial period when the most important evangelical leaders had spoken with opposing voices. Some, like Charles Wesley, whose hymns were being used in America from the 1740s, remained fervent defenders of the status quo. Some, like George Whitefield, gave up establishment in practice but without ever addressing the social implications of such a move and without being troubled by occa-sional relapses into establishmentarian behaviour. Some, like the Baptists in America from the 1750s, renounced establishment with a vengeance and became ardent proponents of disestablishment across the board. Some, like the American Presbyterian Gilbert Tennent, eagerly threw establishment away in the enthusiasm of revival, only later to attempt a partial recovery after enthusiasm cooled. Some, like John Wesley, gave up establishment instincts reluctantly, even while promoting religious practices that others regarded as intensely hostile to establishment. Some, like Francis Asbury, the leader of American Methodists, gave it up without apparent trauma. Many, like Jonathan Edwards and the leading evangelical laymen of the Revolutionary era – John Witherspoon, Patrick Henry and John Jay – never gave up the principle of establishment, even though they came to feel more spiritual kinship with evangelicals who attacked established churches (including their own) than they did with many of their fellow establishmen-tarian Protestant colleagues who did not embrace evangelicalism. By the late 1780s, except in New England, this mixed attitude towards formal church and state ties had been transformed into a nearly unanimous embrace of disestablishment. Even in Connecticut and Massachusetts, where evangelical support of the Congregational establishments could still be found, the tide was running strongly away from mere toleration towards full religious liberty. Methodism was an especially interesting variety of evangelicalism since its connectional system retained characteristics of an establishment (especially the human authority of Wesley, or the bishops who succeeded Wesley). But

2003 ◽  
pp. 160-161
Keyword(s):  
New England ◽  
Church And State ◽  
The United States ◽  
Partial Recovery ◽  
Revolutionary Era ◽  
Scriptural Interpretation ◽  
The Bible ◽  
Institutions Of Higher Learning ◽  
The Status ◽  
George Whitefield

Brought to Ruin

2021 ◽  
pp. 113-161
Author(s):  
Sarah C. Schaefer
Keyword(s):  
Middle East ◽  
North Africa ◽  
Scientific Investigations ◽  
New Approaches ◽  
The Bible ◽  
Biblical Archaeology ◽  
The Status ◽  
The Impact ◽  
Biblical Sources ◽  
Archaeological Excavations

Chapter 3 examines the impact of biblical archaeology on the production and reception of the Doré Bible, arguing that the recuperations of historical fragments are consistent with broader societal anxieties. Questions surrounding the Bible’s historical credibility (propelled by Enlightenment rationalism) prompted new, ostensibly scientific investigations of biblical sources and sites. Archaeological excavations in the Middle East and North Africa revealed fragments of ancient pasts that engendered new approaches to the representation of biblical subjects. These fragments, the often problematic manner in which they were appropriated into Doré’s illustrations, and the popular reception of the images reveal a distinct anxiety about the narratives of biblical civilizations and what they presage about the present and future. The illustrations speak to the circumstances of French interests and the status of the nation in an era wrought by repeated revolutions that seemed as potentially catastrophic as the events of the Bible.

scholarly journals Plague, Practice, and Prescriptive Text

2020 ◽  
Vol 8 (2-3) ◽  
pp. 152-178
Author(s):  
Moshe Dovid Chechik ◽  
Tamara Morsel-Eisenberg
Keyword(s):  
Early Modern ◽  
Early Modern Period ◽  
16Th Century ◽  
15Th Century ◽  
Modern Period ◽  
The Status ◽  
Accepted Practice ◽  
At Home

Abstract This article studies the fate of a contradiction between practice and prescriptive text in 16th-century Ashkenaz. The practice was fleeing a plagued city, which contradicted a Talmudic passage requiring self-isolation at home when plague strikes. The emergence of this contradiction as a halakhic problem and its various forms of resolution are analyzed as a case study for the development of halakhic literature in early modern Ashkenaz. The Talmudic text was not considered a challenge to the accepted practice prior to the early modern period. The conflict between practice and Talmud gradually emerged as a halakhic problem in 15th-century rabbinic sources. These sources mixed legal and non-legal material, leaving the status of this contradiction ambiguous. The 16th century saw a variety of solutions to the problem in different halakhic writings, each with their own dynamics, type of authority, possibilities, and limitations. This variety reflects the crystallization of separate genres of halakhic literature.

scholarly journals A match made in heaven: Using parallel corpora and multinomial logistic regression to analyze the expression of possession in Old Spanish

2016 ◽  
Vol 28 (3) ◽  
pp. 307-334 ◽  
Author(s):  
Malte Rosemeyer ◽  
Andrés Enrique-Arias
Keyword(s):  
Language Change ◽  
Multinomial Logistic Regression ◽  
Structural Constraints ◽  
Multinomial Regression ◽  
13Th Century ◽  
Parallel Corpora ◽  
Old Spanish ◽  
The Bible ◽  
15Th Century ◽  
Usage Context

AbstractThis study applies multinomial regression analysis to a parallel corpus of Spanish medieval translations of the Bible in order to study the different factors that condition variation in the expression of possession in Old Spanish. Our methodology allows us to determine the degree to which less frequent possessive constructions (ART + POSS, as in la su casa ‘the his house’; GEN, as in la casa de él ‘the house of him’; and ART/BARE, as in la casa ‘the house’) can be considered competitors to the dominant POSS construction (as in su casa ‘his house’) as a function of usage context differences. In comparison to the POSS construction, the ART + POSS construction usually expresses pragmatic functions such as reverence, the GEN construction is typically used to disambiguate a reference, and the ART/BARE construction is bound to contexts in which the possessor is highly accessible. Crucially, the analysis also sheds light on historical changes in the balance between structural and contextual constraints on the use of these different variants. Whereas in the 13th century, structural and stylistic constraints are almost equally important, the importance of structural constraints diminishes in the 15th century. The study thus illustrates how in reductive processes of language change, variation due to structural constraints yields to stylistic variation.

scholarly journals Kajian Teologis Terhadap Lesbian di Lembang Perindingan

2021 ◽  
Author(s):  
Henri Sirangki
Keyword(s):  
Human Nature ◽  
Same Sex ◽  
Male And Female ◽  
The Bible ◽  
The Earth ◽  
The Status ◽  
Opposite Sex ◽  
In The Beginning

God created man in His image and likeness. This means that humans have a resemblance to their creator. When God created man the Bible clearly says that in the beginning God only created man, male and female. Then God made man as his mandate on earth in order to develop and conquer the earth. However, recently there has been an issue about LGBT, especially lesbians, who are pro and contra in the community. For some people there are those who accept the lesbian behavior and there are also those who reject the behavior. Such behavior is not only carried out by non-Christian people but such behavior has also been carried out by those who have held the status of believers in God, even though the Bible clearly opposes such behavior because it is contrary to God's purpose and purpose in creating humans as male and female. female. On that basis it can be said that those who become lesbian perpetrators are not only against their human nature but also against God's decree. Humans can only fulfill God's purpose of creating them in being mandatory over the whole creation if humans have contact with the opposite sex instead of the same sex.

scholarly journals “Teaching the poor of the Irish nation”: The Endeavours of the Protestant “Sons of Erin” to Educate Their Catholic “Brethren” in the Age of Catholic Agitation, 1800–1850

2021 ◽  
Vol 2 (2) ◽  
Author(s):  
Karina Bénazech Wendling
Keyword(s):  
Irish Nationalism ◽  
Native Languages ◽  
Early 19Th Century ◽  
Nationalist Movement ◽  
The Bible ◽  
Wide Range ◽  
The Status ◽  
Reciprocal Influences ◽  
British State ◽  
The Relationship

In Ireland, the Protestant missionary impetus of the early 19th century, known as the 'Second Reformation', coincided with Daniel O’Connell’s movement for the emancipation of Catholics and the Repeal of the Union which concurrently met with resounding success. As the Irish nationalist movement was becoming more and more catholicised, The Irish Society for Promoting the Education of the Native Irish through the Medium of Their Own Language promoted access to the Bible in “the pure Gaelic language and the Irish character” for both the spiritual salvation of “the [poorer] sons of Erin” and “the political repose and moral amelioration of Ireland.” Even if the Second Reformation has often been considered as an attempt at anglicising the Irish through conversion, a reassessment of the reciprocal influences of Protestant missions and Irish nationalism is timely. Therefore, this paper, relying on a wide range of archival material, intends to examine how the discourse of this Protestant society disrupted the status quo of Irish and British identities.  Was the Society’s redefinition of Irish identity, which combined a shared Irish culture with loyalty to the British state, perceived by O’Connell’s nationalist movement as a threat or an opportunity? This exploration of the relationship between Christianity and nationalism highlights the complex ties that can be found between several layered identities and disrupts the binaries of the vernacular being promoted by the champions of independence and of native languages being erased by the advocates of imperial rule.

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