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"For biblical authors and readers, law and restoration are central concepts in the Bible, but they were not always so. To trace out the formation of those biblical concepts as elements in defensive strategies, Cataldo uses as conversational starting points theories from Zizek, Foucault and Deleuze, all of whom emphasize relation and difference. This work argues that the more modern assumption that biblical authors wrote their texts presupposing a central importance for those concepts is backwards. On the contrary, law and restoration were made central only through and after the writing of the biblical text in particular, those that were concerned with protecting the community from threats to its identity as the "remnant". Modern Bible readers, Cataldo argues, must renegotiate how they understand law and restoration and come to terms with them as concepts that emerged out of more selfish concerns of a community on the margins of imperial political power."--Bloomsbury Publishing.
22.08*2 --- 22.08*2 Bijbelse theologie: moraal; ethica; socialia; juridica Israelis; spiritualiteit --- Bijbelse theologie: moraal; ethica; socialia; juridica Israelis; spiritualiteit --- Religion --- Philosophy. --- Jewish law. --- Fear --- Biblical teaching. --- Bible. --- Criticism, interpretation, etc. --- Fright --- Emotions --- Anxiety --- Horror --- Biblical law --- Civil law (Jewish law) --- Halacha --- Halakha --- Halakhah --- Hebrew law --- Jews --- Law, Hebrew --- Law, Jewish --- Law, Mosaic --- Law in the Bible --- Mosaic law --- Torah law --- Law, Semitic --- Commandments (Judaism) --- Law --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Theology & Religion --- Theology --- Bible Studies --- Law and Restoration --- Biblical Concepts --- Biblical Exegesis --- Žižek, Slavoj. --- Deleuze, Gilles, --- Foucault, Michel, --- Fūkūh, Mīshīl, --- Foucault, Michael, --- Fuko, Mišel, --- Pʻukʻo, --- Pʻukʻo, Misyel, --- Phoukō, Misel, --- Fuke --- 福柯 --- Fuḳo, Mishel, --- Deleuze, G. --- Delëz, Zhilʹ, --- Dūlūz, Jīl, --- Delezi, Jier, --- دولوز، جيل --- Žižek, Slavoj
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Church history. --- Judaism --- Judaism. --- Monotheism --- Monotheism. --- History. --- Church history --- 211.219 --- Christianity --- Ecclesiastical history --- History, Church --- History, Ecclesiastical --- History --- 211.219 Monotheïsme; polytheïsme; monisme (theodicee) --- Monotheïsme; polytheïsme; monisme (theodicee)
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When it comes to sex, the Bible is marred by inequality. To address the consequences of that, What the Bible Says About Sex asserts that modern perspectives on sexuality and gender should be separated from the more constraining, historical views of traditional biblical interpretation. What does the Bible say about sexuality? How have traditions of biblical interpretation influenced our understanding of sex and gender? What the Bible Says About Sex answers that and many other questions. Not shy, it analyzes why the Church claimed dominion over marriage, while the female body remained a source of potential evil. It wrestles with how sexuality is used, not only in the past but also in the present, to reinforce notions of honor, and how it can be used to manipulate others. Deftly, it handles a discussion of semen as both profane and the "seed of life." It looks brazenly at the pornographic and the erotic passages of the Bible, and how traditions of interpretation veiled them. With the Bible frequently invoked to support arguments in the present age over the moral limits of sexuality and gender, having a greater awareness of what the Bible says about sex and how it is, and has been, interpreted is critical now more than ever. What the Bible Says About Sex is suitable for students, scholars, and the general reader with an interest in sexuality and the Bible, and sex and desire in both ancient and modern Christianity.
Sex --- Biblical teaching --- Bible --- Criticism, interpretation, etc.
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Among the variety of social-political reconstructions of Persian-period Yehud, one consensus stands out - one which states that the Jerusalem priesthood enjoyed a prominent level of authority, symbolized in the Jerusalem temple. Unfortunately, this leads easily into conclusions of a theocracy in Yehud. The problem, in part, is due to the immediate association of priests assumed to be authoritative with that of a theocratic governing structure. To address this problem, at least three aspects of Yehud's governing structure(s) require further attention: (1) the social implications of a particular
Jews --- Judaism and state --- Judaism --- Politics and government --- History --- Yehud (Persian province) --- History.
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Monotheism --- Religion and sociology --- History --- Yehud (Persian province) --- History.
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Jews --- Judaism and state --- Judaism --- Politics and government --- History --- Yehud (Persian province) --- History.
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For biblical authors and readers, law and restoration are central concepts in the Bible, but they were not always so. To trace out the formation of those biblical concepts as elements in defensive strategies, Cataldo uses as conversational starting points theories from Zizek, Foucault and Deleuze, all of whom emphasize relation and difference. This work argues that the more modern assumption that biblical authors wrote their texts presupposing a central importance for those concepts is backwards. On the contrary, law and restoration were made central only through and after the writing of the biblical texts - in particular, those that were concerned with protecting the community from threats to its identity as the "remnant". Modern Bible readers, Cataldo argues, must renegotiate how they understand law and restoration and come to terms with them as concepts that emerged out of more selfish concerns of a community on the margins of imperial political power.
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