Analytical Outline of Jude (original) (raw)
Jude: A Commentary, 2018
One of the lesser-in-length letters in the New Testament, Jude is, nevertheless, loaded with significant truths about God and His people, as well as the forces of evil which attach those truths and people. Appropriate responses to the enemy forces, and attributions of adoration to God, are included in this lovely letter. This original commentary, with original outline or structured format, is a rather detailed look at amazing and awesome perspectives which should not be ignored. May the Spirit of God Who guided you to this commentary fill you with information and inspiration in your study thereof.
Blog post: Some thoughts on Jude vv. 12-13
This is a post I wrote quite a while ago, like 3 or 4 years ago. It's just been sitting in my Google Drive for all that time collecting digital dust. It's likely that I didn't post it back then because, well, it's pretty nerdy and contains a fair amount of technical language and jargon-and it's TOO LONG. But I have decided to post it now-and I really resisted the urge to clean it up despite the fact that it needs it. In fact, I'd probably say one or two things differently now than I did then, perhaps even rewriting some of it, but I didn't. Recently, I was working with one on my Greek students on Prime-Subsequent Analysis (cf. my "Thematization, Topic, and Information Flow") of Jude. When we got to vv. 12-13 (clause 49), he noted-and I was reminded-not only how complex the clause is but also how socially signiYcant it is. I thought I'd jot down a few notes from a sociolinguistic point of view (i.e., Systemic-Functional Linguistic) about it in this post (please note that this is not a fully-orbed exegesis; these are mostly A few (nerdy) thoughts about Jude 12-13 A few (nerdy) thoughts about Jude 12-13 | Dr. D.'s Blog https://blog.ntgreekprof.com/post/a-few-nerdy-thoughts-about-jude-12-13 1 of 9 2023-04-21, 1:02 p.m. A few (nerdy) thoughts about Jude 12-13 | Dr. D.'s Blog https://blog.ntgreekprof.com/post/a-few-nerdy-thoughts-about-jude-12-13 7 of 9 2023-04-21, 1:02 p.m. « Back To List This is done for moral purposes, viz. to distinguish what is evil and wicked from what is good (cf. Malina and Neyrey, 100), and to position the readers to feel the same way about these outsiders and to avoid them-unless, of course, they undergo a conversion (on conversion, cf. Nock's classic work Conversion) in which they adopt the values of the Jesus followers. ALSO ON JIM DVORAK'S BLOG Virtual playtime 8 years ago 2 comments Funny thing. . .
Roger Dutcher - An Unorthodox Argument and Jude's Non-Canonical Sources (pp. 33-43)
Asian Journal of Pentecostal Studies and APTS Press, 2008
Jude was not among the books the Church accepted as canonical, but it appears to have gained wide acceptance by the end of the second century.' Though brief, his epistle contains two references to sources not found in the canon and he draws his theology from varied accounts that, on the surface, do not seem to have a logical connection. Today most scholars accept Jude as canonical, and so one can say he was dealing with real and imminent issues in the century church. Yet, why does he use non-canonical writings to refute these problems? What are the raw materials he used? Scholars have criticized both his choice of raw materials and his severe tone. While his approach to contemporary issues was somewhat unorthodox, in the sense that he used some unusual sources, it was not unprecedented. While his tone might have been harsh compared to most other New Testament writings, he addressed similar problems and was thus in keeping with the unity of the canon
“Jude the Liminal: A Catastrophic Pursuit?”
DTCF Journal, 2016
Thomas Hardy's last novel Jude the Obscure (1895) is centred on its working-class protagonist Jude Fawley's efforts first to become a scholar, then his experiences of resisting the orthodoxies of his society and lastly defying Christianity as a restrictive social force on the individuals. This paper aims to discuss Jude's liminal character from the cultural perspectives on liminality respectively developed by the French ethnographer Arnold van Gennep and the British cultural anthropologist Victor Turner. Jude as a liminal character experiences similar transitions or rites of passage as defined and categorized by van Gennep. Yet, Jude's liminality remains permanent in each stage of his life since he cannot thoroughly perform the transition rites to leave one social position behind and undertake a new one. Also, analysed as a liminal character from Turner's understanding of the term, Jude fails to use the potential that his liminality provides him with to challenge the societal dogmas. However, he terribly suffers from the consequences of his liminal identity throughout the story. Jude's tragic end displays how he is punished for his lifelong liminality that prevents him from moving either to the centre or the margins of his Victorian society. This essay argues that Hardy's portrayal of Jude as a liminal figure reminds the definitions of the term, developed by van Gennep and Turner, but produces a literary example that is quite antithetical to their conceptions particularly due to his apparent pessimism. For, Hardy depicts Jude's threshold identity as an obstacle in his efforts to belong to any particular social, cultural, economic, or intellectual group rather than an opportunity to challenge each social position.