I argue, however, that this refrain was not original, but rather an attempt on the part of an editor to reframe the appendices to serve as political propaganda. When we read the stories without the refrain, their primary purposes become clear: the first serves as a foundational story recounting the migration of the Danites, while the second depicts the success of the Israelite society to overcome social problems without the regulating influence of the king. Thus, the monarchic refrain changes both the function and meaning of the narratives, influencing how both lay-readers and scholars have interpreted these unique tales throughout the centuries.
One of her basic assumptions is that coping plays a central mediating role in the reintegration process. Taking cue from her deliberation, this paper investigate the role played by psychological coping in the return of Judean exiles from Babylon.
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The paper is aware of the discontinuities between the two contexts but it also reckons that there are paradigms that can help us understand some situations in our own contexts. The investigation will be done by examining the concept of Holy Seed zerah haqodesh, cf Ezr in the Book of Ezra-Nehemiah.
By designating themselves the holy seed, the exiles symbolised themselves as the only legitimate remnants of the pre-exilic Israelite community. Furthermore, the concept closely associated them with the temple system, which was the basis of the life of the Israelites in general and God Who is holy. The paper argues that this concept was an expression of an identity-formation process that could help the exiles cope with challenges of their return.
Underlying this theory is self-esteem and social support which are crucial for psychological well-being in challenging times. The strong elements of this theory are social identity, social comparison and psychological distinctiveness. Identity-formation is a legitimate phenomenon and has much to do with psychological well-being. By this venture, the paper also hopes that the insights that might transpire out of this investigation may be helpful in understanding other situations of social integration that communities might be engaging in.
Chalcraft who was the Principal Investigator will provide an introduction to the project, and also, at the close, draw some generalisations re method and substantive findings. Two members of the team there were 5 case studies in all will report on their experiences and findings. One case study concerns the role of the Bible for the identity of auto-rickshaw drivers in Chennai; the other case study reports on Dalit Madiga encounters with the Bible in a rural village in Andhra Pradesh, where there are low levels of literacy. Field work was conducted, in collaboration with Indian biblical scholars, with Devadasi women and girls in Northern Karnataka; in a rural Madiga village in Andhra Pradesh; with auto-rickshaw drivers in Chennai, and with biblical scholars in parts of Assam and Mizoram.
The paper firstly briefly considers the relative paucity of representation of Bible reading in western art and in previous projects dealing with 'religion' by leading photographers, before concentrating on a number of examples of visual images produced during the field work.
In the attempt to capture and contextualise bible encounter in the field in India, it emerged that the materiality and representation of the Bible was mediated by and intersected with the surrounding diverse and intense visual culture. Research with auto rickshaw drivers required exploration of the manner in which the rickshaws themselves were vehicles of biblical images and messages that circulated in the city and vied for attention alongside the images of other faiths and cultural icons.
The latter gives further nuance to what is meant by 'the context' of Bible encounter when considered from a sociological perspective. The paper links with the ethnographic turn in biblical studies and the visual turn in religious studies. Feb 8 of Chinese Lunar New Year Multitudinous young localists went to the wall for unlicensed food stalls, which sold fishballs on skewers. However, the Hong Kong government condemned the ferocious events that unfolded in Mong Kok as "riots" and thus those young activists were further marginalized.
Afterwards, there are numerous debates on youth "violence" among Hongkongers. Many Hong Kong churches condemned youth violence uncritically. Was "violence" a taboo in the Urchristentum? This paper is to illuminate different social voices dialoguing with each other within the Apocalypse of John. The approach adopted is a postcolonial contextual interpretation. I consider how the two concepts are combined, and for what purpose. I suggest that Hebrews contains traceable clues that show the way in which the author combines the two concepts in order to present Jesus as the high priest of the new covenant era for the atonement of sins by means of his blood.
First, the author uses Exodus 24 in Hebrews 9 as a connecting bridge for the two concepts of priesthood and covenant. Second, the author articulate his own priestly covenant tradition by developing an oath-taking motif in his use of Melchizedek traditions in Hebrews 7.
The Negotiated Concept of the? It has been widely discussed among scholars focusing on the ethical aspect Hoffman, , on the historical development Weinfeld, , on 1 Kings Stern, , or on the just war Good, In Dtn , we find a typical? Make no covenant with them and show them no mercy. I would like to pursue the concept of the?
Although it does not appear literally in Judges, the Dtr shows in Judges why Israel failed to accomplish the law of the? More precisely, Israel could not expel all the Canaanites from the land and she had to live with them in the land. This coexistence was the beginning of all the evildoing of Israel, that is, worshipping other gods and forsaking YHWH.
The reason why Judges 1 records the Canaanites whom Israel did not expel from the land, is to indicate that those remained Canaanites caused Israel to follow other gods. The weakened? In my opinion, removing of the people from one place is removing of their gods from there. In other words, if there are some people in a city, there are gods. Economic Miracle?
But the breakneck speed of economic growth has left behind many Koreans in poverty. Inequality on multiple planes reveals the soft underbelly of South Korea's tiger economy. In a world of similar competitiveness and inequality, Paul appeals for an economy of grace and equality in Roman Corinth that challenges the notion of economic miracle then and now.
As a result, biblical hermeneutics remains till this day a domain of European and US-American biblical academy.
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This paper intends to spearhead the search for a theoretical basis for intercultural biblical hermeneutics in the field of reception history Wirkungsgeschichte. Here, I seek to conceptualize reception history by defining and determining its trajectories, taking into account, the works of relevant postmodern scientists, like, for instance, Derrida, Bhaba, Chakraborty and Spivak, and enquire whether or not their theoretical patterns entail intercultural biblical hermeneutics.
Secondly, I wish to engage with a critical analysis of some of the known contextual approaches of the Bible, such as that of Ched Myers, Sugirtharajah, Rensberger, Bonino, Schreiter, etc. Is it because there are not sufficient alternative approaches?
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Or, are concrete local contexts different from what gets portrayed? As area editor for the section on the Prayer of Manasseh in vol. Matthias Henze , I have assembled an international team of nine experts to compile and assess the manuscript witnesses for all extant versions of this ancient penitential psalm. In this paper I synthesize the results of this comprehensive assemblage of textual data.
After surveying the current state of scholarly opinion on the origins and affinities of the Prayer, I report on the Greek, Syriac, Latin, Coptic, Armenian, Slavonic, Ethiopic, Hebrew, and Arabic textual traditions, with attention to the sources, character, and text-critical value of each. I conclude by identifying some lingering issues and avenues for further research on the Prayer of Manasseh.
Reception History of Bible is one of the most influential methodologies since in Biblical Studies. With this method, researchers are required to select different historical documents of different times and areas, pay close attention to various reception phenomenon of scripture, eventually, explore the use and influence of the Bible, and find out reception history of texts. In this paper, I will use Reception History of Bible as my research method, analyzing different images of Paul in two writings.
Both of the two missionaries rewrote the story of Paul, and created different images in their works. I want to discuss some questions in my paper: why did they rewrite the life of Paul? What are the differences between this two biographies?
How did the authors balance the conflict between Bible and context in Late Qing Dynasty? Dionysus described in Bacchae typically shows the suffering son of God. In the middle of these persecutions, Dionysus does not show any fear and boldly distributes wine to his followers. In addition, he makes many women who do not accept his cult crazy so that they are forced to worship him.
Instead, Jesus confronts the soldiers and temple police in stately manner. When Jesus is inquired by Pilate, he is not afraid of that situation. John skillfully modifies some notorious images of Dionysus who cruelly avenges on his opponents into the dignified victim of oppression. Furthermore, this approach will contribute to understand the New Testament in the humanistic perspective of new religious and ethical values.
His long speech contours around the theme of political theology, examining whether the Roman dominance should be taken to show the divine favor toward Rome and the Jewish resistance to it could amount to rebellion against God. Josephus, now a translator for the Roman army, himself offers a word of counsel to his compatriots who were sieged for a long time JW 5. Representing the Roman interests at the moment, Josephus plays the role of appeaser.
The rebel leaders Eleazar put the final speech into the ears of the rebels at Masada JW 7. Facing a complete loss and submission to the Romans, Eleazar advises the entire community of Jews to die free instead of living in slavery. These four speeches dramatize the various sentiments among Jews at a catastrophic demise of their nation. I will also touch on issue of political theology in the Korean church with a particular attention to the Christian reactions and responses to the incident of Ferry Sewol, a major disaster that ripped the hearts of Koreans in April 16, After analyzing and comparing both formal and thematic features of them, we will explore the issue of the literary convention of speech in the Hellenistic Jewish historiography.
Gregory expounds this passage as a lesson on moderation sophrosyne and means mesotes ; the pilgrim who is devoted to the upward journey to God is advised to evade extremes on both sides and keep the middle course. No other church father is known to expound 1 Tim this way. This seemingly unique interpretation of Gregory, however, has a sound exegetical and theological ground as far as 1 Timothy is concerned. The strong were those who insisted that they were free to eat idol-meat.
The weak were those who were afraid of eating idol meat because they imagined that this food retained the harmful influence of pagan deities. Surprisingly, while 1 Cor have been much explored, virtually no one has yet to link the cult of the dead with the concept of pagan sacrifices in 1 Corinthians.
By linking the interpretation of this passage to cutting edge research on the cult of the dead in Classics, Anthropology, and Religious Studies, this project will constitute an important step forward in our understanding of the social and religious locations of early Christianity. Building on previous work that identifies Job 1; —17 as an older and independent composition, I will argue that the author of the poetic core composed Job 2; —10 as a narrative bridge and a theological pivot from the prose frame to the poetic core.
I will argue that Job 2; —10 narratively connects the prose frame to the poetic dialogue, principally through the introduction of Job's friends, and broaches pivotal theological themes to prepare for the contentious dialogue to come. Prose narratives of Job's blessed life frame the book at the beginning and the end. Death, however, and deep reflection on death occupy the poetic core of the book.
Thus the structure of the Book of Job suggests that death somehow functions as a pathway to life. Figuring out exactly how, taking into account the other great binary of piety and sin, is one of the great interpretative challenges of Job. In this presentation, I will examine Job's dialectical relationship with death, focusing primarily on his first chap.