Word Of Truth Research Articles

Rightly Dividing the Word of Truth: Studies in Honour of Metropolitan Kallistos of Diokleia. Edited by Andreas Andreopoulos and Graham Speake

Rightly Dividing the Word of Truth: Studies in Honour of Metropolitan Kallistos of Diokleia. Edited by Andreas Andreopoulos and Graham Speake

The Holders of the “Word of Truth”: The Pharisees in Pseudo-Clementine Recognitions 1.27–71

There is general scholarly agreement that Recognitions 1.27–71 constitutes a discrete literary unit based on a Jewish-Christian document from the mid-to late second century c.e., originating in Judaea or its environs. This passage gives an account of history from the creation of the world through the seventh year after Jesus’s crucifixion, when James the Bishop of Jerusalem and the disciples hold a disputation with the Jewish sects in the Temple. Recognitions 1.27–71 has several remarkable characteristics such as a fierce opposition to sacrifices and a deep anti-Paulinism. The present paper investigates another feature of this account rarely addressed in modern scholarship, namely, its singular treatment of the Pharisees. As we shall see, the depiction of the Pharisaic movement in this text is relatively positive, which is most uncommon in early Christian literature. This article explores not only the representation of the Pharisees itself, but also several apparent analogies between Recognitions and rabbinic tradition. It should provide new insights, not only for the group in which this text originated, but also on the relations of the group with the rabbinic movement.

St. Thomas Aquinas “Rightly Dividing the Word of Truth”: The Historical and Theological Contours of Thomas’s Principia

St. Thomas Aquinas “Rightly Dividing the Word of Truth”: The Historical and Theological Contours of Thomas’s Principia

Words of Truth: Authority and Agency in Ritual and Legal Speeches in the Himalayas

This issue of Oral Tradition presents a collection of anthropological studies on the sources of authority for ritual and legal speech in the Himalayan region. Its goal is twofold: first, to shed new light on a region whose diversity of oral traditions has so far resisted comparative studies; and second, to reconsider two major theories of language communication that confront linguistics and sociology.

Rightly Dividing the Word of Truth

Rightly Dividing the Word of Truth

What Catholic schools can do to advance the cause of the New Evangelization in the world

The Church brings us an encounter with Jesus and offers us an invitation to faith. It proclaims Christ's words of truth and life. This article seeks to explore the depths of these realities in the context of our culture, our society – a world not always prepared to hear and accept the message. It is precisely this context that has evoked the call for a New Evangelization. The Catholic school is the privileged atmosphere in which the message of faith may be welcomed into every aspect of life. Catholic schools form an environment in which faith and culture unite opening new doors for renewed catechesis, theological appreciation and practical application of the Good News.

Maria e o seu serviço “sacerdotal” uma visão da eclesialidade mariana na tradição da igreja

A colaboração da Virgem Maria na obra da salvação sempre foi uma temática controversa na história da Igreja de, amplo debate e causando até incompreensões. Para os santos Padres e diversos Autores do passado cristão isto nunca foi um problema, pois eles fizeram suas teologias de joelhos com oração, fé, espiritualidade, doutrina e coerência de vida. Tinham sempre diante dos olhos a Palavra da verdade, a experiência da Igreja. Maria de Nazaré tão intimamente unida ao Filho é sua colaboradora por excelência com um serviço sacerdotal inerente a todo cristão. Seu sacerdócio não se equipara ao sacerdócio ministerial conferido aos bispos, sacerdotes e diáconos. Com os aspectos simbólicos os diversos Autores do passado associam Nossa Senhora com os animais que foram sacrificados no Templo segundo a tradição bíblica, assim como o fora Cristo, o Cordeiro de Deus que tira o pecado do mundo. A Mãe do Senhor, a primeira discípula, se une ao sacrifício único do Redentor e não o ofusca, mas o concretiza na sua vida de Virgem-Mãe oferente, de escuta e de serviço.

Multiplicity and word sense: evaluating and learning from multiply labeled word sense annotations

Supervised machine learning methods to model word sense often rely on human labelers to provide a single, ground truth label for each word in its context. We examine issues in establishing ground truth word sense labels using a fine-grained sense inventory from WordNet. Our data consist of a sentence corpus of 1,000 sentences: 100 for each of ten moderately polysemous words. Each word was given multiple sense labels--or a multilabel--from trained and untrained annotators. The multilabels give a nuanced representation of the degree of agreement on instances. A suite of assessment metrics is used to analyze the sets of multilabels, such as comparisons of sense distributions across annotators. Our assessment indicates that the general annotation procedure is reliable, but that words differ regarding how reliably annotators can assign WordNet sense labels, independent of the number of senses. We also investigate the performance of an unsupervised machine learning method to infer ground truth labels from various combinations of labels from the trained and untrained annotators. We find tentative support for the hypothesis that performance depends on the quality of the set of multilabels, independent of the number of labelers or their training.

Cancer and the Family: The Silent Words of Truth

Sima was admitted to the Internal Medicine Department for fever and abdominal bowel obstruction for the third time in 1 month. She was diagnosed with breast cancer, which had metastasized to the liver and bone. She was treated with a combination of capecitabine and trastuzumab, without response. Sima was a 69-year-old religious Jewish female, who was born in a small town in Morocco and arrived in Israel at the age of 18, already married with two children. Her husband, 75 years old, worked as a handyman until retiring, whereas Sima fulfilled the role of a housewife. Her family consisted of five children, four of whom were married with children and grandchildren. One of the patient’s daughters, a 37-year-old single woman, had been diagnosed with stage II breast cancer 6 months before her mother’s diagnosis. After a lumpectomy, she refused chemotherapy because of her desire to have a child. She only told her oldest brother about her illness; it was their secret. Sima had a close extended family of six sisters and three brothers. Her mother and two of her sisters had died of cancer. As her severe abdominal pain increased, Sima was given low doses of morphine. Transfer to the oncology department was strongly recommended by the treating physicians. After several attempts at having an open discussion with the patient about her medical condition were prevented by the family, the physicians tried to explain in simple terms to family members why Sima should be treated by cancer experts and why it was important for her and for the family to tell the truth about her rapid physical deterioration. Given their history as a high-risk family, the physicians discussed with them the possibility of being carriers of a genetic mutation. During a family discussion with the senior oncology consultant, Sima’s two oldest sons verbalized to the medical team that it was their family and their responsibility alone to care for each family member and to answer only to God. Accordingly, they decided not to talk to their mother or to the other relatives about her condition and prognosis and, consequently, not to transfer her to the oncology department. Following is the transcript of the physician’s (P) and family’s (F) statements. F: “Sorry Doctor, but you do not understand. The entire family—those here and at home—made the decision together not to tell mother the truth about her medical condition. This is the ‘family truth.’ Our decision is not just for Sima. It is for our family, our children, our grandchildren, our sisters’ and brothers’ children....” P: “We want to help your wife and your mother. She needs to understand the importance of her illness and the consequence of it. I can explain to her that it is not her fault or any of the family members’ fault to have cancer. We can help her and also prevent other members from becoming sick.” F: “What do you think the ‘truth’ will do to her children and grandchildren’s future, when they want to start their own families? It will only bring them shame, isolation and stigma. Our family was already cursed by ‘it’ in the past—by the name of your ‘medical truth.’ But just a small part of the family knows. It is a ‘secret.’ And we live with this secret, and now we will also live with Sima’s secret. It is a contagious illness—a curse—and one that can devour the family’s soul. It is an illness of shame and guilt.” F: “There are many things doctors cannot prevent; and, therefore, they should not interfere. They are exclusively in God’s purview.” After several weeks of repeated requests by the family, Sima was discharged. During a final meeting with her physician, the family decided to take her home. The physician was confronted by the strong religious traditions that had shaped the family’s ability to adjust, cope, and function within a strong system of internal support and coherence. According to Sima’s father, brothers, and sisters, knowledge did not always help or provide answers for physical illnesses. In the absence of a cure, silence could protect from pain and shame. Sima was cared for at home by a private nurse who administered morphine. Her husband was constantly at her bedside with his prayer books, sustaining himself with only bread and water. During several of my (L.B.) home visits, he would sing songs of their youth to her, songs of love, as he had done in Morocco. Sima died surrounded by all of her family. Her death was announced with the words, “and God JOURNAL OF CLINICAL ONCOLOGY T H E A R T O F O N C O L O G Y VOLUME 28 NUMBER 7 MARCH 1 2010

Justice and Human Rights: Reflections on the Address of Pope Benedict to the UN

The topic of human rights was prominent in Pope Benedict ’ s address to the United Nations General Assembly in the year of the Universal Declaration’s 60th anniversary. 1 As with many of Pope Benedict’s speeches, his 18 April address to the United Nations is one in which some rather complex ideas are expressed in a very condensed fashion. It is a speech that needs, as they say, to be ‘ unpacked ’ . Today, the UDHR has become the single most important common reference point for cross-national discussions of decent human behaviour, and the language of rights has become the principal language for carrying on those discussions. Pope Benedict took those facts as his starting point, noting that ‘ Human rights are increasingly being presented as the common language and ethical substratum of international relations. ’ But success has had its costs. For the more the international human rights idea has shown its power, the more intense has become the struggle to capture that power for various ends, not all of which are respectful of human dignity. In 1948, many scoffed at the idea that mere words could make a difference. By 1989, the world was marvelling that a few simple words of truth – a few courageous people willing to ‘ call good and evil by name ’ – could change the course of history. Sometimes, however, the same words that once were rays of light can become lethal arrows. And sometimes our most noble human enterprises can take a wrong turn. Who would have thought that the human rights project could become so powerful that it risked being turned against itself, and against the human person? That question comes to mind when one ponders Pope Benedict’s pointed discussion of the challenges facing human rights at the present time. The Pope began his discussion with praise for the UDHR, describing it as the outcome of a process designed ‘ to place the human person at the heart of institutions, laws, and the workings of society ’ . And he credited it with having enabled ‘ different

Who’s your daddy? Gendered birth images in the soteriology of the Epistle of James (1:14-15, 18, 21)

A cohesive picture of the unique salvation world of the Epistle of James is achieved by taking the images of birth the author has provided that lead to a person’s death in 1:14-15 in order to fill in the mirrored images of 1:18 and 1:21 that lead to salvation. What emerges is a multi-generational allegory in which the union of a person with Desire births Sin who births Death, while the union of the Word of Truth (the gospel) with a person births a Christian who births Salvation. This allegorical conception of salvation helps provide a consistent framework for understanding the rest of the epistle. This is especially so with regard to the male identity of the Death pattern and the female identity of the Salvation pattern.

Post-Deconstructive?: Negri, Derrida, and the Present State of Theory

Post-Deconstructive? Negri, Derrida, and the Present State of Theory Jeffrey T. Nealon Penn State University Today it seems that we live in discouragingly post-theoretical, or even anti-theoretical, academic times. Venerable interdisciplinary journal Critical Inquiry, whose advertising materials used to hail it as "Theory-Driven," held a kind of high-profile wake for theory after 9/11, with many of theory's luminaries (now somewhat flickering, as they approach retirement age) pronouncing the entire operation dead in the water. Even Terry Eagleton (who, to hear The New York Times tell it, in fact invented theory sometime in the late 1970s) pronounced the enterprise over and done with in his 2004 book, After Theory. The Times story on Eagleton's book ran under the headline, "Cultural Theorists, Start Your Epitaphs." Indeed, an epicedial discourse surrounds theory in North America: from gasbag neocon wordsmythe Christopher Hitchens in the New York Times Book Review, to articles in Slate, Salon.com, and The Chronicle of Higher Education.1 Even the Christian Science Monitor ran a feature-story obit for theory (see Kirby). And, according to their website, "Christian Science . . . speaks to the dumb the words of Truth, and they answer with rejoicing"; so when Christian Scientists speak these words of Truth, you might begin to think there's something to it. However, having already lived through several deaths of theory, I'll have to say that I'm not very impressed with the pitch and tonality of this latest rendition of "Danny Boy," though I think it is undeniably true that a certain kind of theory (let's call it English Department or Comp. Lit. theory circa 1980-something) is in fact over and done with, [End Page 68] and effectively has been for at least a decade. From the vantage point of the present, it's very hard to understand why, if I recall the statistic correctly, a late-80s MLA survey found that more than 10% of English professors surveyed thought their primary job was to show students how binary oppositions in a text cancel themselves out. If that version of "theory" is over, good riddance, one might say. You'd never know theory was dead, though, if you ran a citation index on the big names associated with it. In 2003, the Arts and Humanities and Social Sciences index turns up 913 hits for Michel Foucault, 564 for Jacques Derrida, 317 for Gilles Deleuze, and 245 for Jacques Lacan. And these numbers have remained more or less consistent for the last several years: Foucault consistently leading the pack with 900-some citations, Derrida steadily in the 500-600 range, Deleuze and Lacan holding their own. And, contra the "theory is over" hypothesis, these numbers are up considerably from the supposed heydays of theory: Foucault, always leader of the citation pack, scores only 699 hits for 1986, and 700 for 1993. Of course Derrida's death, still so personally difficult for the many people whose lives he touched, has only intensified this anxiety in the theory world, broadly conceived. As The New York Times put it shortly after Derrida's passing: "with the death . . . of the French philosopher Jacques Derrida, the era of big theory came quietly to a close" (Eakin 2004). In short, Derrida's death also painfully reminds us that all the "master thinkers" are gone, with the most-cited theorist (Foucault) having been dead for more than two decades. Which inevitably brings up these kinds of hand-wringing marketing questions: Who's next on the throne? Rancière? Agamben? Badiou? Can Žižek continue to write five books a year? Or is the age of big theory and big theorists indeed over? Negri and Derrida The latest "big thing" on the North American theory horizon, arguably, has been the work of Antonio Negri. Among all the provocations contained in Negri's recent work (with and without Michael Hardt), perhaps none is more memorable than a series of polemical provocations concerning postmodern thought in...

Reflection and exhortation in butler's sermons: practical deliberation, psychological health and the philosophical sermon

I begin by noting the disparate legacies of Thomas Hobbes (1588–1679) and Bishop Joseph Butler (1692–1752). I suggest that part of the reason Butler's arguments in Fifteen Sermons Preached at Rolls Chapel (2nd ed. 1729) have been comparatively neglected by contemporary philosophers is due to the genre in which they are presented, i.e. the sermon. Like other non-standard genres of philosophical writing (dialogue, disputatio, meditation, etc.) both the genre and the purpose towards which Butler puts it have become unfashionable in contemporary philosophy, and, as a result, the subtlety of Butler's arguments are not fully appreciated. I attempt to rectify this situation by, first, explaining the general, complex purpose of Fifteen Sermons, and, second, by explaining the specific purpose of Sermon XI, “Upon the Love of Our Neighbour” (the one sermon that has attracted sustained attention). In the first section of the paper I argue that the general purpose of Fifteen Sermons is as much rhetorical as it is philosophical, and that these are subsidiary to Butler's pastoral function first in relation to his congregation at Rolls Chapel and second to his readers. In particular, Butler portrays reflection as an essential condition for human virtue, and the sermons, which contain a theory of deliberation (or conscience) and virtue, are intended to encourage autonomous agency and guide it around certain traps of specious reflection. In the second section, I argue that the most serious trap is identified in Sermon X, “Upon Self-Deceit,” the sermon prior to Sermon XI. In particular, the arguments in Sermon XI that are directed against universal selfishness are designed primarily to critique specious forms of practical deliberation, not theoretical accounts of psychological egoism. And moreover, because the preacher was wise, he still taught the people knowledge; yea he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. And further, by these, my son, be admonished: of making many books there is no end; and much study is weariness of the flesh. Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil (Ecclesiastes 12, 9–14).

“The Passionate Pursuit of the Real”: Christianity and Literature in Our Time

Editors' Note: With this issue new chapter begins in the story of this journal, with new editors and new home on the West Coast. Darryl Tippens writes from dual position--as long-standing member of the Conference on Christianity and Literature, but also as the university officer who has welcomed the journal's editorial offices to Pepperdine University. On this occasion, we invited him to reflect on the meaning of this transition for our journal, our conference, and our profession. As I write these words I am mindful of the recent passing of Czeslaw Milosz, distinguished poet, Nobel laureate, and the 1999 recipient of CCL's Lifetime Achievement Award. As I think of the journal and its mission, Milosz comes to mind, not only because he was [o]ne of the most widely respected thinkers of the last half-century the model of the prolific writer engaged in wrestling with the major questions of his time (Rourke and Thurber B14), but because he was model of the kind of writer and intellectual that our journal celebrates. Milosz's works belong to us in special way, I think. Christianity and Literature presupposes living tradition and an ongoing conversation between that tradition and our times. No one in the field of literature better understood or illustrated the importance of the religious dimension in art and literature. honored the Christian tradition and ensured its continuity by fiercely engaging contemporary culture and critiquing it in the light of his experience of faith. Milosz embodied the commitments that have inspired our organization from the beginning--an integrity of spirit, an honest seeking, devotion to truth, and hopeful spirit. (1) encountered the brutalities of the last century without descending into cynicism or despair. sought truth, offered hope, and ventured the possibility of God: this world there is too much ugliness and horror. So there must be, somewhere, goodness and truth. And that means somewhere God must (qtd. in Rourke and Thurber B14). In his Nobel acceptance speech, he observed, room where people unanimously maintain conspiracy of silence, one word of truth sounds like pistol shot. Professor Robert Faggan succinctly summarized the poet's mission: He called poetry the passionate pursuit of the real, and he never rested from that pursuit [...] (qtd. in Rourke and Thurber B14). Surely Milosz's calling is ours as well. While the issues and ideologies with which we contend today may be significantly different from Milosz's, we share common mission. remembered, reported, and witnessed. Our vocation is equivalent. Through criticism, analysis, and dialogue about literature we also remember, report and witness. As scholars, we would do well to take courage and counsel from his example. A realist (who observed a despairing cheerfulness) shaped by the Christian tradition, Milosz was able to discern the defects in the ideologies of his day. Despite the sinister trends of his times, he never lost his touch with the realities called truth, virtue, and beauty. Beyond the death of this hero, other signs of transition abound, which suggest that our discipline, our conference, and our journal may be entering new era. Denis Donoghue describes new mellowness in the academy, new concessiveness apparent in good deal of contemporary scholarship (9), which Alexander Nehamas terms the return of the (393). Donoghue's Speaking of Beauty and Elaine Scarry's On Beauty and Being Just illustrate this significant turn. Though fundamentally different in approach and scope, both Scarry and Donoghue decry the recent banishment of aesthetics from the humanities, and they stand equally ready to welcome its return. In arguing for the importance of aesthetics, they invite the possibility of something more in the literary enterprise. Professor Scarry observes: Something beautiful fills the mind yet invites the search for something beyond itself, something larger or something of the same scale with which it needs to be brought into relation [. …

Words of truth

Who is this writer called Dr. Ursus? I have been stopped in my tracks by the “Query” essays now appearing in CMAJ 's prime location (the last page, which is, of course, the first page) and am compelled to read in entirety his words of truth. The “stupid family doctor” essay[1][1] of early

Words of truth

I agree with Dr. Ursus that it sometimes seems difficult to balance the rights of patients to top-notch care and the need to provide a superior education for the next generation of physicians.[1][1] More to the point, however, is the issue of the core philosophy applied in educating our future

Words of truth

I could not agree more with Dr. Ursus about the tragic situation he describes in the Feb. 3 issue of CMAJ .[1][1] He is perfectly correct in saying that “[t]he single greatest change in the firmament of modern Canadian medicine will remain the death of the generalist.” Of course, the reasons

Wrongly Dividing the Word of Truth: The Uncertain Soteriology of the Scofield Reference Bible

Despite formulating an alternative reading of redemptive history, the Scofield Reference Bible was unable to finally repudiate the theology of biblical covenants which had previously dominated Reformed thought. Scofield’s manipulation of the covenants stood in tension with his theology of dispensations, and accounts for many of the most important innovations in the system of his thought. This article seeks to balance the neglect of Scofield’s covenant theology.

PROCLAIMING THE CRUCIFIED CHRIST IN A BROKEN WORLD: An Asian Perspective

AbstractThis article originally delivered as a keynote address at the IAMS Tenth International Conference in Hammanskraal, South Africa, is a passionate call to attend to the atrocities being committed against Tamils in the "broken world" of contemporary Sri Lanka. As the author puts it: "Disbelief and forgetfulness are the weapons of those who are opposed to humanity therefore to God. Forgetfulness is the antidote to truth and truthfulness of memory. Looking at this indescribable suffering of the innocent I have often felt that we all live in a world that has become unresponsive to the cries of the poor and under privileged. Such an attitude calls for solidarity among the victims and the oppressed. We also live in a world where a common agenda seems to unite all those who have chosen to be the enemies of humanity. It is our duty to fight this mute silence of the world with the power of the WORD. We should allow the word of Truth about the poor and innocent about voiceless women, men and children, to seek refuge and self-exile. Let us speak this word to the powers that be. All that we carry with us now is the memory of our life and that of the death of our fellow Tamils."

Wyatt, Surrey and Early Tudor Poetry

The king's service courtly service and courtly verse a new company of courtly makers the private I the arts of plain-speaking the word of truth. Conclusion - Tottel and after. (Part contents)