Bible Today Research Articles

REINTERPRETASI AYAT POLIGAMI PRESPEKTIF TEORI HERMENEUTIKA

The scholars argue that polygamy is part of the law which is permissible, although with conditions. However, according to Fazlur Rahman the implementation of polygamy can be abolished by understanding hermeneutics. But on the other hand, there are Islamic scientists/thinkers who argue against the use of hermeneutics in interpreting the Qur'an. So this research was carried out to look at the history and scope of hermeneutics along with opinions on the pros and cons, as well as applying this theory to the verses of the Al-Qur'an about polygamy. This research is a library research that relies on literature related to hermeneutics and Fazlur Rahman. The presentation of this research data is in the form of qualitative descriptive. The results of this research are that hermeneutics is a theory whose basis is used to interpret the Bible today, which has a different position from the Al-Qur'an, which still maintains its authenticity. Apart from that, it is feared that interpreters who use this theory will interpret the Al-Qur'an arbitrarily and feel that they understand the text better than the author or creator of the text. this is because there is no limit to the expertise that the interpreter must have. In his application of the verse about polygamy, Fazlur Rahman believes that current social conditions are not the same as previous social conditions. Currently, social conditions are more advanced and knowledgeable, both men and women. Social change is also supported by current technological advances which are also able to change people's understanding. So that the act of polygamy can be abolished and prohibited

Scholarship, Sacrifice and Subjectivity: The Renaissance Bible Today

In 1994, Debora K. Shuger published The Renaissance Bible, the 29th volume in the California University Press series, “The New Historicism: Studies in Cultural Poetics.” Shuger's subtitle, Scholars...

The Dance between God and Humanity: Reading the Bible Today as the People of God, written by Bruce K. Waltke

The Dance between God and Humanity: Reading the Bible Today as the People of God, written by Bruce K. Waltke

The Dance between God and Humanity: Reading the Bible Today as the People of God

The Dance between God and Humanity: Reading the Bible Today as the People of God

Book Review: Reading the Bible Today as God’s People: Bruce K. Waltke, The Dance between God and Humanity: Reading the Bible Today as the People of God

Book Review: Reading the Bible Today as God’s People: Bruce K. Waltke, The Dance between God and Humanity: Reading the Bible Today as the People of God

An Introduction to the Medieval Bible by Frans van Liere (review)

MedievalAn Introduction to Medieval Bible. By Frans van Liere. (New York: Cambridge University Press. 2014. Pp. xvi, 320. $28.99 paperback. ISBN 978-0-52168460-6.)It is a brave man who would attempt to introduce so vast and sprawling a topic as medieval Bible in a single volume of modest size. Frans van Liere's courage has produced a useful outline of Bible in medieval West, aimed primarily at undergraduates but also at scholars and students who want to rediscover rich tradition of medieval biblical interpretation as something still relevant to our understanding of Bible today (p. xii). After a general introduction (chapter 1), he tackles nature of medieval Bibles as books (chapter 2), their content, including apocrypha and pseudepigrapha (chapter 3), and transmission of texts (chapter 4). focus then shifts to different ways in which texts were read and understood, with an introduction to multiple senses of scripture in medieval exegesis (chapter 5) and an overview of main commentary traditions (chapter 6). next chapter sketches history of vernacular versions (chapter 7), whereas final two tackle The Bible in Worship and Preaching (chapter 8) and Bible in medieval art, including theater (chapter 9). There are three useful appendices (tabulating canons of Hebrew, early medieval, late medieval, and modern bibles; setting out different names used for various biblical books; and presenting a schematic genealogy of Old Testament translations, p. 271); a chronological handlist of principal medieval commentators would have been a worthwhile fourth. There is a reasonable Subject and Author index, an index of biblical references (surely irrelevant in an introductory volume), and an Index of Manuscripts Cited. last can only be described as lamentable; it fails to include many of manuscripts that are discussed, even very famous ones (one will look in vain for entries for Codex Argenteus, Books of and Kells, Dagulf Psalter, Old English Hexateuch, Heliand, Paris Psalter, Tres Riches Heures, Utrecht Psalter, and York Gospels, among others), whereas references for those that do happen to be included may be incomplete-Codex Veronensis, for example, is reported for page 91 but not for pages 181-82, Lindisfarne Gospels for pages 107 and 189 but not 187.The strengths of volume are its conceptual structure-a sensible way to introduce many aspects of topic to nonspecialists-and its general clarity: each chapter effectively conveys key issues for its complicated field. Thus someone who reads whole work will indeed grasp essentials of an enormous, indeed boundless, subject. This is a major achievement, for which author deserves warm congratulations.The weaknesses of volume are its many errors of detail. For instance, on page 8 we read that Benedict Biscop Rome no less [mc] than five times (he actually visited it six times); on page 9 that the new bibles did not look at all like any of books commonly produced in England at time such as Book of Durrow (Durrow is not an English manuscript, and elaborately decorated gospelbooks of its sort were exception, not rule); and that 500 sheep were needed to produce parchment for Codex Amiatinus alone (in fact, calves were used). …

Bibliai növények mai alkalmazása

Bibliai növények mai alkalmazása

A Brief History of the Bhagavad Gita's Modern Canonization

AbstractBelieved to have been written well over 2000 years ago, the Gita's original social, cultural, and religious or philosophical context is far removed from the context of the present, and it is written in a language no longer used in daily speech. In its original form, it was not even a complete, independent text, it was a small part of the Mahabharata epic and only one of many texts expounding vedantic ideas. Yet, the Gita enjoys currency, new translations are released by major publishers every year. The Gita is believed to be the most translated text after the Bible today. This essay investigates the process by which the Gita has achieved its canonical status and thinks about why the Gita—and no other Hindu text—is today regarded the representative text of Hinduism. For this purpose, the essay surveys recent history over the last 200 years since Wilkins' translation into English and the process of interpretation, translation, and dissemination by which the Gita was adapted to contexts and made instrumental to ideologies. Comparing the Gita to other Hindu texts provides clues for the suitability of the Gita, time and time again, to such adaption.

About This Issue

About This Issue David J. Endres This issue, the second of two exploring U.S. Catholics’ engagement with the Bible, brings together contributions from Biblical exegetes, historians, and a scholar of religious culture. The articles highlight various ways the Scriptures have influenced Catholic life, devotion, and practice, especially in the post-Vatican II era. Several contributions highlight the work of U.S. Catholic Biblical scholars of international renown. We are grateful to contributors: Ronald D. Witherup, S.S., superior general of the Society of Priests of St. Sulpice (Sulpicians), provincial of its U.S. Province, 1997−2008, and previously academic dean and professor of Sacred Scripture, St. Patrick’s Seminary, Menlo Park, California. Gilbert A. Enderle, C.Ss.R., permanent member, Redemptorist Historical Institute, Rome, Italy; Patrick J. Hayes, archivist, Baltimore Province of the Congregation of the Most Holy Redeemer (Redemptorists), based in Brooklyn, New York. Donald Senior, C.P., president emeritus and professor of New Testament studies, Catholic Theological Union, Chicago. He serves on the Pontifical Biblical Commission and as editor of The Bible Today. John R. Donahue, S.J., the Raymond E. Brown Distinguished Professor of New Testament Studies (emeritus), St. Mary’s Seminary and University, Baltimore, Maryland. Hillary Kaell, assistant professor of religion, Concordia University, Montreal, Quebec, Canada. Contributors to our review of William L. Portier’s new book, Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States, include: C. J. T. Talar, professor of theology, University of St. Thomas, Houston, Texas. Kevin E. Schmiesing, research fellow, the Acton Institute for the Study of Religion and Liberty, Grand Rapids, Michigan. His research and writing focus on the Catholic intellectual tradition, social thought, and economics. Harvey Hill, priest of St. David’s Episcopal Church, Agawam, Massachusetts, and formerly associate professor of religion, Berry College, Mt. Berry, Georgia. And William L. Portier, the Mary Ann Spearin Professor of Catholic Theology, department of religious studies, University of Dayton, Dayton, Ohio. [End Page i] Copyright © 2014 The Catholic University of America Press

Lectio Divina in the Evangelical Tradition

The practice of “lectio divina”–-devotional reading of the biblical text–-is popular these days. While people have explored this practice within Roman Catholic history, little research has been conducted regarding the character of devotional Bible-reading within evangelical traditions and its relationship to what is currently identified as lectio divina. The present article seeks to offer some reflections regarding the practice of devotional Bible-reading in evangelical Christianity and to do so using the categories commonly employed to describe lectio divina. First, it will demonstrate how the devotional reading of Scripture has been regarded as a recognized spiritual practice in the history of evangelical Christianity, a practice that was expected to be employed in association with certain attitudes and assumptions. Next, the article examines the each of the elements of classical lectio divina–-reading, meditation, prayer, contemplation, and action. Finally, the article concludes by offering a few suggestions regarding more recent developments in evangelicalism and on the use of the practice of devotional Bible reading today.

The Death and Resurrection of the Bible in Church and Society

The ‘canon’ of generally recognised literary and musical classics is flexible and changes with fashion. The Bible today is so little known both outside and within the churches that it appears to have fallen out of this canon. If it is to become once again a central part of Christian life, old perceptions of it need to die. Rather than bowing deferentially to its authority or appropriating it to support our own views, we must learn to recognise it for what it is and engage in honest dialogue with it. The dialogue of many of its characters with God is itself a model for this relationship.

Authority without Infallibility: The Bible Today

Authority without Infallibility: The Bible Today

The Bible and Christian Spirituality Today

The Bible and Christian Spirituality Today

Recent Books in ≡ Biblical Studies

Books reviewed in this article:J. P. Burgess, Why Scripture Matters: Reading the Bible in a Time of Church ConflictT. E. Fretheim and K. Froehlich, The Bible as Word of God in a Postmodern AgeR. S. Hess and G. J. Wenham (eds), Make the Old Testament Live from Curriculum to ClassroomM. E. Mills, Images of God in the Old TestamentR. J. Clifford, The Wisdom LiteratureS. L. McKenzie and M. P. Graham (eds), The Hebrew Bible Today: An Introduction to the Critical IssuesP. R. Davies, Scribes and Schools: The Canonization of the Hebrew ScripturesF. F. Segovia and M. A. Tolbert (eds), Teaching the Bible: The Discourses and Politics of Biblical Pedagogy

ADDE PRAEPUTIUM PRAEPUTIO MAGNUS ACERVUS ERIT: IF THE EXODUS AND CONQUEST HAD REALLY HAPPENED

AbstractA lot of "what if" situations in history can be imagined, with interesting results. But an event often taken as history in the past is now regarded as a literary creation the exodus and conquest. When we begin to see the consequences of taking it as actual history-surprisingly, not done by supporters of this interpretation-it becomes even clearer why there never was such an event. If the exodus and conquest had actually occurred, the outcome could have changed the whole of the history of the Western world, and we would have a completely different Bible today.

The Hebrew Bible Today: An Introduction to Critical Issues (review)

The Hebrew Bible Today: An Introduction to Critical Issues (review)

Book Review: The Hebrew Bible Today

Book Review: The Hebrew Bible Today

The Liberative Strategy of Ben Sira: The Sage as Prophet

Readers of the Bible today confront a multitude of competing methods or “strategies” for interpreting the biblical text. In discussing such “strategies for an Asian interpretation of the Bible,” George M. Soares-Prabhu describes two main approaches to a specifically Asian interpretation of the Bible: “One [approach] will read the Bible primarily in the light of Asia's poverty, the other [approach] in the light of its religious traditions.” He argues further that the “basic concern” of either of these approaches will be liberation. In particular, such interpretation “in the light of Asia's poverty” must engage in “a prophetic critique of the Asian reality which will foster the social liberation of Asia's marginalized people from their overwhelming poverty, social oppression and patriarchy.”

How Do Jews Interpret the Bible Today? the Sixteenth Montefiore Lecture (17 February 94), University of Southampton

This paper surveys Jewish Bible exegesis in the 'modem period'. It contrasts the impact of Spinoza and Mendelssohn on the Jewish community and traces the post- Enlightenment responses to critical biblical scholarship. Two different kmds of approach can be observed within the Orthodox community, while the Wissenschaft des Judentums movement opened the way to modern academic study with little obvious Jewish content. The creation of the State of Israel has stimulated popular studies of the Bible but also new directions. Recent decades have seen a renaissance of Jewish biblical scholarship in the area of literary studies.

Peter Comestor, Biblical Paraphrase, and the Medieval Popular Bible

Previous articleNext article No AccessPeter Comestor, Biblical Paraphrase, and the Medieval Popular BibleJames H. MoreyJames H. Morey Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Speculum Volume 68, Number 1Jan., 1993 The journal of the Medieval Academy of America Article DOIhttps://doi.org/10.2307/2863832 Views: 54Total views on this site Citations: 28Citations are reported from Crossref Copyright 1993 Medieval AcademyPDF download Crossref reports the following articles citing this article: Bibliography, (May 2020): 341–356.https://doi.org/10.1002/9781118780190.biblioJulia C. Szirmai The Anglo-Norman Bible Stories in Ms Brit. Libr. Harley 2253, Neophilologus 103, no.22 (Nov 2018): 161–170.https://doi.org/10.1007/s11061-018-9581-9Nancy Mandeville Caciola Serpents and Lies, Speculum 93, no.11 (Dec 2017): 101–110.https://doi.org/10.1086/695777Catherine Léglu Visual Culture, (Aug 2018): 27–56.https://doi.org/10.1007/978-3-319-90638-6_2Catherine Léglu Prose and Image, (Aug 2018): 87–120.https://doi.org/10.1007/978-3-319-90638-6_4Brian Murdoch The Middle English Iacob and Iosep and the Medieval Popular Bible, English Studies 98, no.88 (Oct 2016): 846–865.https://doi.org/10.1080/0013838X.2016.1227135Diana Muir Appelbaum Biblical nationalism and the sixteenth-century states, National Identities 15, no.44 (Dec 2013): 317–332.https://doi.org/10.1080/14608944.2013.814624Devorah Schoenfeld Twelfth Century Literal Bible Commentaries: Comparing Jewish and Christian, Religion Compass 7, no.1212 (Dec 2013): 509–516.https://doi.org/10.1111/rec3.12090Richard Marsden, E. Ann Matter The New Cambridge History of the Bible, 110 (May 2012).https://doi.org/10.1017/CHOL9780521860062Andrew Colin Gow The Bible in Germanic, (Apr 2012): 198–216.https://doi.org/10.1017/CHOL9780521860062.013 Robert Mills Seeing Sodomy in the Bibles moralisées, Speculum 87, no.22 (Sep 2015): 413–468.https://doi.org/10.1017/S0038713412001078Julia C. Szirmai Les enfants de Lamech dans la Bible anonyme (BNF fr. 763), Neophilologus 96, no.22 (Apr 2011): 185–203.https://doi.org/10.1007/s11061-011-9258-0Crystal Kirgiss From Sacred Text to Secular Context, Prose Studies 34, no.11 (Apr 2012): 59–74.https://doi.org/10.1080/01440357.2012.686206Karin Littau First steps towards a media history of translation, Translation Studies 4, no.33 (Sep 2011): 261–281.https://doi.org/10.1080/14781700.2011.589651Timothy S. Jones The Exegesis of Outlawry in the Story of David, (Jan 2010): 111–127.https://doi.org/10.1057/9780230114685_5 WORKING WITH THE ENEMY: THE HARMONIZING TRADITION AND THE NEW UTILITY OF JUDAS ISCARIOT IN THIRTEENTH-CENTURY ENGLAND, Journal of Medieval Religious Cultures 36, no.11 (Jan 2010): 68–110.https://doi.org/10.5325/jmedirelicult.36.1.0068Miri Rubin, Walter Simons The Cambridge History of Christianity, (Mar 2010).https://doi.org/10.1017/CHOL9780521811064Christopher Ocker The Bible in the fifteenth century, (Jul 2009): 472–493.https://doi.org/10.1017/CHOL9780521811064.033Susan Martin Biblical Authority in the Writing of Pope Innocent IV (1243-54), Studies in Church History 38 (Mar 2016): 98–105.https://doi.org/10.1017/S0424208400015758 Bibliographie sommaire, (Feb 2003): 239–241.https://doi.org/10.3917/pica.lobri.2003.01.0239Fiona Griffiths Herrad of Hohenbourg: A Synthesis of Learning in The Garden of Delights, (Jan 2001): 221–243.https://doi.org/10.1007/978-1-137-07943-5_11 Marcia Kupfer Symbolic Cartography in a Medieval Parish: From Spatialized Body to Painted Church at Saint-Aignan-sur-Cher, Speculum 75, no.33 (Oct 2015): 615–667.https://doi.org/10.2307/2903398Christopher Ocker Medieval Exegesis and the Origin of Hermeneutics, Scottish Journal of Theology 52, no.33 (Jan 2009): 328–345.https://doi.org/10.1017/S0036930600050249David Wallace The Cambridge History of Medieval English Literature, 34 (Mar 2008).https://doi.org/10.1017/CHOL9780521444200David Lawton Englishing the Bible, 1066–1549, (Jan 1999): 454–482.https://doi.org/10.1017/CHOL9780521444200.021Christopher Ocker Ritual Murder and the Subjectivity of Christ: A Choice in Medieval Christianity, Harvard Theological Review 91, no.22 (Jun 2011): 153–192.https://doi.org/10.1017/S0017816000032041MARIA SHERWOOD-SMITH GOD AND GYNAECOLOGY: WOMENS SECRETS IN THE DUTCH HISTORIEBIJBEL VAN 1360, German Life and Letters 50, no.44 (Oct 1997): 390–402.https://doi.org/10.1111/j.1468-0483.1997.tb01700.x Back Matter, ().https://doi.org/10.1524/9783050049670.bm