The Blackwell Companion to the Bible and Culture

The Blackwell Companion to the Bible and Culture

Language: English

Pages: 576

ISBN: 0470674881

Format: PDF / Kindle (mobi) / ePub


The Blackwell Companion to the Bible and Culture provides readers with a concise, readable and scholarly introduction to twenty-first century approaches to the Bible.

  • Consists of 30 articles written by distinguished specialists from around the world
  • Draws on interdisciplinary and international examples to explore how the Bible has impacted on all the major social contexts where it has been influential – ancient, medieval and modern, world-wide
  • Gives examples of how the Bible has influenced literature, art, music, history, religious studies, politics, ecology and sociology
  • Each article is accompanied by a comprehensive bibliography
  • Offers guidance on how to read the Bible and its many interpretations

Worship and the Risen Jesus in the Pauline Letters (Studies in Biblical Literature, Volume 157)

Religion and Power: No Logos without Mythos

Without Roots: Europe, Relativism, Christianity, Islam

The Routledge Handbook of Research Methods in the Study of Religion (Routledge Handbooks)

Atheism For Dummies

 

 

 

 

 

 

 

 

 

 

 

 

 

Concerning Our National Fate’ (1971), ‘Our Appeal’ (1971), and ‘Declaration on Human Rights’ (1977). The Confession says in part: ‘We believe that God has given human beings dignity, talents and a homeland, so that they may share in God’s creation, and have responsibility with God for taking care of the world.’ The Confession sounds as if it is an innocuous statement, but read in the light of the people of Taiwan struggling to be free from the external powers that colonized and ruled them with

guns had destroyed her people’s independence (cf. Ukpong 2000b: 587, who refers to the ‘magical dimensions’ of the Bible in popular African culture; also West 2003: 41–55). Indeed, the connection between the Bible and the gun is frequently made in the Xhosa praise poetry cited by Jeff Opland (1999: 90–110), as in this example he gives from Nontsizi Mgqwetho in the 1920s: They clapped shackles on Africa With Bible and gun they brought her down; Africa wails its laments. Where’s that Bible now, O

good intelligence’ have less access to the Gospel in Latin than literate laypeople have to the Gospel translated into English. Anxious to keep the boundaries clearly marked, Palmer argues for a better-educated clergy. Every nation needs clergy who are sufficiently learned in the language in which Scripture is preserved to be able ‘to interpret Scripture to the people by way of other-than-literal explication (per circumlocutionem)’ (Deanesly 1920: 435); that is, avoiding the simple literal sense

is that the biblical promises do not always define the same borders, and by choosing the widest ones the fundamentalist abuses the whole idea of a divine promise to the Jews. This use of the Bible by Jewish fundamentalists has incidentally resulted in a major theological crisis for the Palestinian Church since the establishment of the State of Israel. Naim Ateek goes so far as to argue that ‘since the creation of the state . . . some Jewish and Christian interpreters have read the Old Testament

discovered from 1947, along with the numerous other biblical and related finds from the Judaean desert, has revolutionized biblical studies and thrown much suggestive light upon Qur’a¯nic studies (Tov 2002, in Herbert and Tov 2002; Rabin [1957] 2001), as has the study of the fourth-century ce Nag Hammadi codices discovered in Upper Egypt in 1945, and other Hermetic and Gnostic writings. Recent research on Jewish and Christian pseudepigraphical writings, as evidenced in the Journal for the Study of

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