Blessed by the Lord: A Visual Portrait of a Jumli Pentecostal Congregation

Many Christian converts in the Sinja Valley of Jumla, northwest Nepal, reveal that they have been struck by the Bible because it referenced real events, especially miraculous cases of healing. These miraculous events provide tangible ‘evidence’ of God’s power that somewhat replicate the expectations that people nurture with respect to the Hindu deities. In such way, miracles play an especially crucial role in supporting the conversion of women and youngsters living in large families, who, partaking as veritable protagonists in Biblical events, are turned into the as quintessentially Christian subjects of a conversion narrative that helps substantiating their radical decision vis-à-vis the rest of their family.

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Translators

Routledge Encyclopedia of Philosophy ◽

10.4324/9780415249126-b110-1 ◽

2018 ◽

Author(s):

Jozef Brams

Keyword(s):

Crucial Role ◽

Direct Contact ◽

Southern Italy ◽

Near East ◽

Conversion Process ◽

Medieval Philosophy ◽

The Bible ◽

History Of

Translators played a crucial role in the history of medieval philosophy. Since multilingualism was generally restricted to places in which a direct contact between different languages was possible, such as Byzantium, the Near East, southern Italy or Spain, the dissemination of knowledge into foreign cultures was mainly brought about by means of translation. In this conversion process various kinds of writings were involved, including the Bible, the Qur’an and liturgical and hagiographic works as well as literary and historiographic texts.

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Interpreting the Bible Amidst Ecological Degradation

Theology ◽

10.1177/0040571x0911200306 ◽

2009 ◽

Vol 112 (867) ◽

pp. 199-207

Author(s):

Ernst M. Conradie

Keyword(s):

Crucial Role ◽

Biblical Interpretation ◽

Biblical Hermeneutics ◽

Ecological Degradation ◽

The Bible ◽

Biblical Texts ◽

Contemporary Context

This essay explores the role of interpretative strategies in biblical interpretation. It is argued that ‘doctrinal constructs’ play a crucial role in appropriating the significance of biblical texts in and for a particular contemporary context. Various such constructs typically employed for an ecological biblical hermeneutics are analysed. Suggestions are offered towards the use of more sophisticated constructs, with reference to the notions of the ‘liberation of creation’, the ‘wisdom of God’ and the ‘whole household of God’.

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With Ibn Ḫaldūn in His Workshop: What He Read in Ibn al-ʿAmīd, What He Retained, and Why

Quaderni di Studi Arabi ◽

10.1163/2667016x-16010008 ◽

2021 ◽

Vol 16 (1-2) ◽

pp. 196-232

Author(s):

Martino Diez

Keyword(s):

Crucial Role ◽

Late Antiquity ◽

Islamic History ◽

Arabic Translation ◽

Historical Materials ◽

The Bible ◽

Reliable Source ◽

Source Of Information

Abstract Ibn Ḫaldūn spent the last 24 years of his life in Egypt. There he enlarged the scope of his history, venturing beyond the boundaries of his own civilization. In this process, three authors played a crucial role: the Copto-Arabic historian Ibn al-ʿAmīd al-Makīn, the Josippon, and the Arabic translation of Orosius. Adopting a “coring method”, and based on Ibn al-ʿAmīd’s forthcoming edition, this article studies the use of the Coptic historian in a very limited, but significant, sample of Ibn Ḫaldūn’s history, i.e., the passage devoted to the Achaemenids. The comparison between the two texts allows to draw some conclusions regarding the process of transmission of historical materials from late antiquity to Islam. First, historiography was perceived by Ibn Ḫaldūn and several other Muslim authors as a discipline in which non-Muslims could participate, and the Bible was generally considered as a reliable source of information. Second, the accounts on pre-Islamic history which were more likely to be preserved shared three traits: they were mostly understandable, relevant to the readers, and non-controversial.

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Christening the Romans

Traditio ◽

10.1017/s0362152900011922 ◽

1997 ◽

Vol 52 ◽

pp. 1-45

Author(s):

John Van Engen

Keyword(s):

Late Antiquity ◽

First Century ◽

Late Antique ◽

Conversion Narrative ◽

Architectural Form ◽

Religious Transformation ◽

Imperial Rome ◽

The Bible ◽

Biblical History ◽

The City

Europe was christened in the waters of Roman Christianity. Creeds, liturgies, hierarchies, saints, and ascetic practices favored in later imperial Rome washed over the European peoples in successive centuries and marked their Christianity indelibly. The splendor of that imperial era, rescued from facile notions of a declining Rome, has come to historical life in a distinct epoch called “late antiquity” (300–650). Its monuments testify to an ethos at once classical and spiritual. Late antique Christians instinctively took from Roman surroundings all that suited their new religious ends, from the architectural form given churches to the rhetoric and philosophy that mediated sermons and theologies. This Roman imprint passed to European Christians as a sacred legacy: the basilica as a church rather than a civic hall, the metropolitan as a clerical rather than a civic official, Rome as the city of Saint Peter rather than the emperor, the Empire as destined for Christ's birth as much as Augustus's triumphs. Medieval believers, seeking to re-create the church of first-century Jerusalem, fixed repeatedly upon exemplars from late antique Rome: the teachings of Augustine, the Bible of Jerome, the philosophical theology of Boethius, the laws of Leo, the Rule of Benedict, the prayers ascribed to Gregory. Even the story of Rome's religious transformation entered into the self-understanding of medieval and modern Europeans, the conversion narrative joined to biblical history with its outcome treated as providential and decisive.

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Grace Abounding to the Chief of Sinners (1666)

10.1093/oxfordhb/9780199581306.013.10 ◽

2018 ◽

Author(s):

Nigel Smith

Keyword(s):

Conversion Narrative ◽

The Bible ◽

Local Experience ◽

Religious Radicalism ◽

Deep Sense

This chapter looks closely at John Bunyan’s first major narrative, his conversion account Grace Abounding to the Chief of Sinners (1666), exploring interwoven qualities of intense religious confession, especially the deep sense of sinful guilt; metaphorical vitality drawn from Bunyan’s local experience in Bedfordshire; animated, personified, medicinal citation of the Bible (and other pious books); modes of social abjection; and pursuit of the authority to speak. Grace Abounding was composed when Bunyan was in prison under the terms of the 1664 Conventicle Act, and hence he was using the conversion narrative as a kind of published sermon. Later revisions reduced or erased traces of his earlier religious radicalism, and demonstrated his growing competence as minister and writer, but sometimes compromised authentically remembered spontaneous experience.

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Miss-Iology Meets Ms-Theology

Mission Studies ◽

10.1163/157338302x00099 ◽

2002 ◽

Vol 19 (1) ◽

pp. 155-173

Author(s):

Judi Long

Keyword(s):

Crucial Role ◽

Feminist Theology ◽

The Other ◽

Christian Theology ◽

Christian Life ◽

Diverse Range ◽

The Core ◽

The Bible ◽

Contemporary Christian

AbstractMissiology and feminist theology are becoming recognized as significant voices in contemporary Christian theology, both seeking to add other dimensions to the traditional elements of theology. Missiology seeks to bring mission back into the mainstream of Christian life and thought. While there is no one feminist theology but rather a diverse range of feminist theologies, these all seek to have the perspectives of women taken seriously in all aspects of theology. Both feminist theologies and missiology have areas that the other can critique. However, most importantly, they also have areas that can be enriched by engagement with each other. Missiology like much theology, has tended to be written by men, and focuses largely on the activities and priorities of men. It can benefit from the recognition of the role of women in mission both as missionaries, and as the missionised. Women have played a crucial role in mission that is only recently being recognized and affirmed. Feminist theologies have not tended to address issues of mission with the exception of the criticism of patriarchal missionary methods and their impact upon women. Missiology challenges feminist theologies to take seriously the core truths of the gospel and how these relate to world in which we live. The creative interaction between feminist theologies and missiology will have implications for our whole understanding of God, for our view of the Bible, and for how the gospel relates to a postmodern society. Both missiology and feminist theologies have challenges to bring to traditional theology. As they engage with each other, new and exciting aspects of both feminist theologies and missiology emerge that can be developed and explored.

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