Results for 'Bible Reading Fellowship'

978 found
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  1. Reading scripture fifty years after Vatican II.Harold W. Attridge - 2013 - The Australasian Catholic Record 90 (4):459.
    Attridge, Harold W I am honoured to be with you this evening for this year's Knox lecture. When Master Shane McKinlay, and Associate Dean Rosemary Canavan invited me for tonight's lecture they indicated that during these fiftieth anniversary years of the Second Vatican Council the Knox lecturers are being asked to reflect on the significance of that watershed event in the life of the Church. I shall do so this evening from both scholarly and personal vantage points, since my experience (...)
     
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  2.  22
    Contextual Bible reading and intercultural Bible reading: Four Colombian experiences.Edgar A. López - 2021 - HTS Theological Studies 77 (4):8.
    Contextual Bible Reading (CBR) and Intercultural Bible Reading (IBR) have enabled the cooperation between socially engaged scholars and marginalised groups to find new resources in biblical texts to interpret their contexts and fight against the surrounding violence. As the use of these two methods has not been the object of a comparative study based on concrete experiences, this article presents them through four cases of Christian communities in Colombia. This comparative study not only illustrates the differences (...)
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  3.  26
    The Bible Read through the Prism of Theology.Marzena Zawanowska - 2016 - Journal of Jewish Thought and Philosophy 24 (2):163-223.
    _ Source: _Volume 24, Issue 2, pp 163 - 223 The paper demonstrates that when translating explicit anthropomorphisms in Scripture, medieval Karaites are neither particularly more nor less literal than their rabbinic counterparts. Indeed, they often propose translations similar to those of Targum Onqelos and Saʿadyah Gaon. Moreover, although their lines of argument are different, both Saʿadyah and the Karaites insist that human language is responsible for corporeal descriptions of God in the Bible, and they resort to the linguistic (...)
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  4.  23
    Beyond revenge?: Responsible Bible reading practices in a Traumatized Land.Juliana M. Claassens - 2017 - HTS Theological Studies 73 (4):1-8.
    In this article, I argue that revenge fantasies such as those found in the Oracles Against the Nations in Jeremiah 45-51 underscore the necessity for responsible Bible reading practices. I argue that to protect us from our own worst selves, the very human tendency to resort to revenge that inevitably leads to violence, one needs to read these biblical texts in terms of contemporary hermeneutical approaches that may play some role to bring an end to violence. A first (...)
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  5. The Africana Bible: Reading Israel’s Scriptures from Africa and the African Diaspora.[author unknown] - 2010
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  6.  13
    Mystifying moments in Bible interpretation: An exploration of some implied backgrounds to three kinds of unusual Bible readings.Christoffel Lombaard - 2017 - HTS Theological Studies 73 (3).
    This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely:• In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions.• The Garden of Eden from Genesis 2 and further has been (...)
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  7.  9
    Mystifying moments in Bible interpretation: An exploration of some implied backgrounds to three kinds of unusual Bible readings.Christo Lombaard - 2017 - HTS Theological Studies 73 (3):1-8.
    This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely: • In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions. • The Garden of Eden from Genesis 2 and further (...)
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  8.  10
    Reading Bibles, Writing Bodies: Identity and the Book.Timothy Kandler Beal & David M. Gunn - 1997 - Psychology Press.
    The Bible, a religious text, is also often said to be one of the foundation texts of Western culture. The present volume explores how religious, political and cultural identities, including ethnicity and gender, are embodied, often problematically, in biblical discourse. Following the authors, we read the Bible with new eyes: as a critic of gender, ideology, politics, and culture. We ask ourselves new questions: about God's body, about women's roles, about racial prejudices and about the politics of the (...)
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  9.  18
    On Reading the Bible as Scripture, Encountering the Church.Steven Nemes - 2020 - Perichoresis 18 (5):67-86.
    As an exercise in the ‘theology of disclosure’, the present essay proposes a kind of phenomenological analysis of the act of reading the Bible as Scripture with the goal of bringing to light the theoretical commitments which it implicitly demands. This sort of analysis can prove helpful for the continuing disputes among Protestants, Catholics, and Orthodox insofar as it is relevant for one of the principal points of controversy between them: namely, the relationship between Scripture, Tradition, and Church (...)
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  10.  13
    Can the chasms be bridged? Different approaches to Bible reading.Gert J. Malan - 2010 - HTS Theological Studies 66 (1).
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  11.  67
    Reading the Bible Backwards.Arthur Sandauer - 1976 - Diogenes 24 (96):1-24.
    In the traditional approach, the Bible is treated as revelation, and later as the product of history. But neither the first nor the second can satisfy the modern reader—the first is too naive, the second is too learned. Although the reader no longer believes that the Bible represents the infallible word of God, he nevertheless stands at a loss before an edition which distinguishes its different layers by four different kinds of type. Since he can neither read nor (...)
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  12.  15
    Reading the Bible Theologically.Darren Sarisky - 2019 - Cambridge University Press.
    Theological interpretation of the Bible is one of the most significant debates within theology today. Yet what exactly is theological reading? Darren Sarisky proposes that it requires identification of the reader via a theological anthropology; an understanding of the text as a collection of signs; and reading the text with a view toward engaging with what it says of transcendence. Accounts of theological reading do not often give explicit focus to the place of the reader, but (...)
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  13.  11
    Reading the Bible Wisely.Richard S. Briggs - 2011 - Cascade Books.
    What does it mean to take the Bible seriously? This introductory book explores how Scripture itself gives us the resources to read it wisely. First, it looks at the basic questions of reading in context--historical, literary, and theological--and understanding the significance of the two-testament structure of the Christian Bible. Then it looks at how the Bible can itself contribute to shaping a wise doctrine of Scripture. Finally, it considers some of the many hermeneutical perspectives that contribute (...)
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  14.  10
    Reading the Bible is a Gendered Act.Silvia Arzt - 2002 - Feminist Theology 10 (29):32-39.
    Reading is a creative activity. The reception of a biblical text depends upon the interpreting subject: his or her background, assumptions, experience, cognitive capabilities and — so this paper argues — upon the reader's gender. Two studies of the role of gender in children's reception of biblical texts are examined. The first, by Stuart Charmé, studies the role of gender in children's readings of the Genesis story of Adam and Eve. The second, by Silvia Arzt, studies the role of (...)
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  15.  27
    Bible and Yoga: Toward an Esoteric Reading of Biblical Literature.Susanne Scholz - 2005 - Buddhist-Christian Studies 25 (1):133-146.
    In lieu of an abstract, here is a brief excerpt of the content:Bible and Yoga:Toward an Esoteric Reading of Biblical LiteratureSusanne ScholzThe ProblemWe live in a post-biblical world—a world that sentimentalizes the Bible, ignores it, or is indifferent about the sacred text of the Christian and Jewish religions. Our daily lives are not shaped by biblical rhetoric, imagery, or practice, but by our everyday efforts of making a living, staying healthy, and raising a family. By "we" I (...)
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  16.  11
    Reading Paul with Messianic Jews.Jennifer Nyström - 2022 - Nordisk judaistik/Scandinavian Jewish Studies 33 (1):55-64.
    This review article presents and summarises my doctoral dissertation ‘Reading Romans, Constructing Paul(s): A Conversation between Messianic Jews in Jerusalem and Paul within Judaism Scholars’, defended on 24 September 2021 at Lund University. It is a highly interdisciplinary study between New Testament studies and the anthropology of Christianity. It focuses on Paul and readings of Romans 11, where the Messianic Jewish readings originate from ethnographic fieldwork conducted in Jerusalem through so-called Bible-reading interviews. This article summarises each chapter, (...)
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  17. The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture.[author unknown] - 2011
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  18. Reading the Bible in an Age of Crisis: Political Exegesis for a New Day.Bruce Worthington - unknown
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  19. Reading Biblical Narratives: Literary Criticism and The Hebrew Bible.Yairah Amit - 2001
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  20. Reading the Bible at Home—A Guide for Boys and Girls.S. H. Askew - unknown
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  21. The Bible and Iou: A Guide for Reading and Understanding the Bible.Edward P. Blair - 1953
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  22. Reading and Preaching the Bible: A New Semiotic Approach.Walter Vogels, F. Dean Lueking, Hans Walter Wolff & Margaret Kohl - 1986
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  23. Reading Science and Bible: George M Soares-Prabhu's Plea for Creative Science-Religion Dialogue.Kuruvilla Pandikattu - 2020 - Omega: Indian Journal of Science and Religion 20 (1).
    This articles tries to understand the theological approach of Soares-Prabhu, the best known Indian biblical scholar as being both dialogical and inclusive. The author tries to show that his approach was basically one of openness and receptivity to the East and West, to Religions and Cultures of Asia and Europe. Such an approach to Catholicism will make it both a World-Church and an Inclusive One, which accepts good tidings from all sides. In order to achieve this goal, he starts with (...)
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  24.  16
    Reading the Bible and the Doctrinal Question in Arians of the Fourth Century.Kota Kanno - 2014 - Newman Studies Journal 11 (2):38-44.
    The first scientific work by John Henry Newman, Arians of the Fourth Century, should not be read simply as a patristic historiography; Newman engages with theoretical problems in this work. This essay attempts to explain the theory behind Arians with particular regard to the problematic relationship between Scripture and doctrinal expression in the Church. It will demonstrate the confluence of Newman’s thought on this point with the theological reflection of Vincent Holzer, who discusses this problem in the context of German (...)
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  25. Reading the Hebrew Bible After the Shoah: Engaging Holocaust Theology.Marvin A. Sweeney - 2008
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  26.  42
    Reading the Bible and Learning to Read.Joseph T. Lienhard - 1996 - Augustinian Studies 27 (1):7-25.
  27. Reading the Bible from a social location: a response.Jinseong Woo - 2007 - In Robert L. Brawley (ed.), Character ethics and the New Testament: moral dimensions of Scripture. Louisville, Ky.: Westminster John Knox Press.
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  28. Women reading the Bible: An emerging diversity in service of liberation.Michele A. Connolly - 2020 - The Australasian Catholic Record 97 (4):438.
    An apparently simple answer to this question is 'diversity': there is a diversity of women readers, diversity of interests, diversity of methods and diversity of results of women reading the Bible. In this article I will discuss the complex reality of the diversity of contemporary women's reading of the Bible. I will discuss women readers under two headings, namely the everyday, non-academic reader on the one hand, and the professional, academically trained biblical exegete on the other. (...)
     
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  29.  21
    Violence in the Bible and the Apocalypse of John: A critical reading of J.D. Crossan’s How to Read the Bible and Still Be a Christian.Sergio Rosell Nebreda - 2022 - HTS Theological Studies 78 (4):7.
    This critical reading/dialogue follows a straightforward structure. Firstly, it presents some of the major insights in J.D. Crossan’s book, attending to its inner logic on his critique on the violence which little by little creeps into the biblical texts. Secondly, it engages in a critique of his reading of Revelation, which is Crossan’s starting point for his discussion on violence. He observes here a direct contradiction with the Jesus of history, centre of interpretation for Scripture. This article points (...)
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  30.  8
    Reading the Hebrew Bible With Animal Studies.Philip J. Sampson - 2023 - Journal of Animal Ethics 13 (2):222-223.
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  31. Reading Women's Stories: Female Characters in the Hebrew Bible.John Petersen - 2004
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  32. Reading the Bible Missionally.[author unknown] - 2016
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  33. Reading the Bible, Transforming Conflict.[author unknown] - 2011
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  34. Reading the Bible for All the Wrong Reasons.[author unknown] - 2011
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  35. Reading the Bible with the Damned.Bob Ekblad - 2005
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  36.  18
    The reading of the bible in the synagogue in the first century.Dirk Monshouwer - 1990 - Bijdragen 51 (1):68-84.
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  37.  19
    Bible and the Ethics of Reading.Yehoshua Gitay, D. N. Fewell & G. A. Phillips - 2001 - Journal of the American Oriental Society 121 (1):146.
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  38.  59
    Reading the Bible in Nazi Germany: Gerhard von Rad's Attempt to Reclaim the Old Testament for the Church.Bernard M. Levinson - 2008 - Interpretation: A Journal of Bible and Theology 62 (3):238-254.
    From 1933 until 1945, the Hebrew Bible and the connection between Christianity and Judaism came under attack in Nazi Germany. Gerhard von Rad defended the importance of the Old Testament in a courageous struggle that profoundly influenced his interpretation of the book of Deuteronomy.
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  39. Reading the Bible with Martin Luther: An Introductory Guide.[author unknown] - 2013
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  40.  6
    Reading the Bible again with Marcus Borg.P. J. W. Schutte - 2004 - HTS Theological Studies 60 (1/2).
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  41. Reading the Bible with the Dead: What You Can Learn from the History of Exegesis that You Can't Learn from Exegesis Alone.John L. Thompson - 2007
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  42.  29
    Reading Gao Xingjian’s Treatment of Freedom in Soul Mountain and One Man’s Bible in the Sartrean Framework.Jessica Yeung - 2014 - In Nikola Chardonnens & Michael Lackner (eds.), Polyphony Embodied - Freedom and Fate in Gao Xingjian’s Writings. De Gruyter. pp. 79-92.
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  43. Entertaining Faith: Reading Short Stories in the Bible.Lowell K. Handy - 2000
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  44.  49
    Reading the bible in the strange world of medicine. By Allen verhay; theological bioethics: Participation, justice, change. By Lisa sowle cahill; jesuit health sciences & the promotion of justice: An invitation to a discussion. By Jos. V. M. Welie & Judith Lee Kissell eds. And AIDS: Meeting the chAllenge: Data, facts, background. By Sonja Weinreich and Christopher Benn. [REVIEW]Gerard Magill - 2007 - Heythrop Journal 48 (1):146–148.
  45. Let's Read the Bible.Theodore Laetsch - 1952
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  46. Let's Read the Bible.Kenneth Clinton - 1950
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  47.  30
    On Reading Spinoza: Has Philosophy Replaced the Bible?Brayton Polka - 2013 - The European Legacy 18 (6):744-750.
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  48.  24
    The Bible in Politics: How to Read the Bible Politically. By Richard Bauckham. Pp. xxi, 166, Louisville, KY, Westminster John Knox Press, 2010, 2nd ed., $25.00. [REVIEW]Paul Niesiobedzki - 2017 - Heythrop Journal 58 (2):351-352.
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  49.  19
    “An Intent and Careful Reading.” How John Locke Read His Bible.Justin Champion - 2019 - In Luisa Simonutti (ed.), Locke and Biblical Hermeneutics: Conscience and Scripture. Springer Verlag. pp. 143-160.
    In late October 1688 John Locke wrote, as part of a continuing and lengthy correspondence, to his friend the French biblical critic, Nicholas Toinard. Replying to enquiries about Richard Simon’s recent work the Histoire Critique he noted, “as soon as I get hold of this new critique I shall read it through carefully to see what it is made of, though the columnar book that I should compare it with is not here. That book is carefully put away: for it (...)
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  50.  17
    The 1525 Rabbinic Bible and How to Read It: A Study of the Annotated Copy in the John Rylands Library.Benjamin Williams - 2016 - Bulletin of the John Rylands Library 92 (1):53-72.
    Daniel Bombergs 1525 edition of the Rabbinic Bible is a typographical masterpiece. It combines the text of the Hebrew Bible with Aramaic Targumim, medieval Jewish commentaries and the Masoretic textual apparatus. As testified by the numerous copies in the libraries of Jewish and Christian readers, this was a popular edition that remained in demand long after its publication. This article examines why and how readers studied the 1525 Rabbinic Bible by analysing the annotated copy now in the (...)
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