Jews and Gentiles Research Papers (original) (raw)

2025

Este artigo analisa o encontro entre o apóstolo Filipe e o eunuco etíope descrito em Atos 8:26-40, destacando-o como o primeiro episódio registrado de evangelização de um homem negro nas Escrituras. A partir de uma abordagem teológica e documental, refletimos sobre o significado desse episódio no contexto da universalidade do Evangelho, mostrando como ele rompeu barreiras culturais, étnicas e geográficas já nos primórdios da igreja cristã. O estudo busca reforçar a centralidade da inclusão no plano divino e valorizar a presença africana no relato bíblico da missão cristã.

2025, Essays in Decoloniality: Volume 1, edited by Desha Osborne et al (Edinburgh: IASH): 95-119.

This chapter examines the virtue of greatness as advanced by Jesus in the Gospel of Mark and contrasts it with the notion of greatness espoused by Donald Trump and encapsulated in the slogan "Make America Great Again."

2025, Dale Moreau

The paper explores various aspects of the eschatological Kingdom of God and the Day of the Lord. It begins with the concept of salvation for all Israel and early Christian views on God's kingdom. Characteristics of the eschatological kingdom are detailed, emphasizing its future realization and transition from the present age. The Day of the Lord is defined and analyzed through Old Testament phrases and the utilization by prophets. Themes and cosmic disturbances associated with the Day of the Lord draw from passages in Isaiah, Ezekiel, and Joel.
The arrival of the eschatological kingdom is marked by judgment, resurrection, and final judgment separating the righteous from the wicked. The defeat of enemies, including the destruction of death, is central to this redemptive rule under Christ. The divine intervention signifies that the kingdom's realization is God's work, not achieved through human efforts, and will only emerge when evil is purged from the world. The paper also links the Holy War traditions with the "Yom Yahweh" (Day of the Lord).
Finally, the eschatological kingdom encompasses cosmic disturbances, judgment, resurrection, final separation, defeat of enemies, and divine intervention, representing a complete transition from the present age to the age to come.

2025, in: Jacobus Kok, Jermo van Nes & Jeremy D. Otten (eds.), Let God be True. Perspectives on Romans 3 (Gorgias Biblical Studies 73; FS Martin Webber Piscataway: Gorgias Press)

2025

The Faith of the Centurion Many places in the Gospel and the mission of Jesus illustrate that Christ heals those who are needy and in pain; this encapsulates Jesus' mission. His purpose is to save Israel from their sins and to show those who believe in Him the miraculous power of which He is capable. Unfortunately, as we continue to read our Bibles, we observe many, especially the Pharisees and

2025, Oksident

Maimonides (d. 1204) explained the thirteen faith principles of Judaism in his Commentary on Perek Helek. He presented these principles as mandatory criteria for attaining salvation and having a Jewish identity. Over time, the thirteen principles were accepted as the foundations of traditional Judaism. On the other hand, Maimonides reiterated the thirteen principles with the same content in another book called Sefer ha-Mada. However, Sefer ha-Mada was accused by Jewish scholars of having philosophical content contrary to traditional Judaism and was banned. Therefore, although Maimonides constructed the principles of faith with the same content in both works, one was accepted as the foundations of traditional Judaism, while the other was accused of being alien to traditional Judaism. This article attempts to show that the philosophical content that led to the prohibition of Sefer ha-Mada is also found in the thirteen principles in the Commentary on Perek Helek. It also explores why the thirteen principles have been embraced by the Jewish community despite their philosophical content.

2024, Reshit: Studies in Judaism

This article examines different traditions of one Tannaitic dispute, regarding the identity of the stones upon which the Torah was inscribed following the Israelites crossing of the Jordan river. Comparing various interpretive traditions, demonstrates that despite its interpretive nature, this topic has acquired an ideological tone, concerning the kind of relation that gentiles should have to the written Torah.
The common underlying assumption among all versions, is that in the act of writing the Torah on the stones, there is an outreach to the nations, giving them a second opportunity to receive the Torah. Delving into the interpretive, methodological, and realistic aspects of these parallels, illustrates how ideological messages shift and traverse among sources, both overtly and covertly. The interpretations given by different traditions varies greatly, ranging from framing this as a one-time event, a missed opportunity never to be repeated, all the way to presenting it as an ongoing invitation for the nations to receive the written Torah.
Through the addition of ideas and by reshaping the text to fit interpretive and ideological principles and perceptions the transmitters of tradition not only respond to the changing surrounding reality, but also express a different ideological attitude.

2024, Biblical Archaeology Review

Работа подготовлена при финансовой поддержке РФФИ-МОКНСМ (проекты №19-59-44002 и №20-59-44004). Аннотация: Новые религиозные движения (НРД) до настоящего времени не теряют внимания со стороны мирового научного сообщества. Изучение феномена НРД послужило разработке новых методологий и подходов, в связи с чем и сам термин НРД стал вызывать сомнения в точности обозначения нетрадиционных религиозных течений. Так, слову «новый» разные исследователи придают разный смысл. В связи с чем стало появляться множество терминов, находящихся в одном поле. На наш взгляд, термин «нетрадиционная религия» или «нетрадиционное религиозное движение» позволяет не только шире взглянуть на феномен НРД, но и рассмотреть его контексте исторических процессов прошлого с применением современных методов исследования НРД. В XIX в. в Российской империи к нетрадиционным религиозным движениям в основном относили группы мистического и рационалистического сектантства и движения старообрядчества, особенно такие как странническое согласие, немоляки, самокрещенцы и т.д. К таким движениям относится и рассматриваемая в нашем исследовании «белоногая вера», имевшая распространение на территории Алтая во второй половине XIX в. Ключевые слова: Сибирь, Алтай, новые религиозные движения, старообрядчество, сектантство, государственноконфессиональная политика Российской империи.

2024, In: Lennart Lehmhaus (ed), Defining Jewish Medicine: Transfer of Medical Knowledge in Jewish Cultures and Traditions.

The Hebrew text referred to as Sefer refu'ot ("Book of Remedies") or Sefer Asaf ("Book of Asaf") is a very important text not only in the history of the Hebrew medical sciences, but also in the history of medicine as a whole. 1 The text is an extensive medical compendium, containing a kind of 'medical history', sections on anatomy, embryology, pulse and urine diagnosis, seasonal regimen, a medical oath and a long materia medica section. This paper examines the narrative on the origins of medical knowledge as found in the Book of Asaf. This narrative presents the medical knowledge which follows it as deriving from Eurasian input. Narratives on the origins of knowledge such as this one both reflect and construct views on medicine and hence are important in providing a more poly-vocal history of medicine, taking into account local cultures of historiographies. More broadly, taking such accounts seriously can help to write histories of medicine rather than the history of medicine. As Nappi has pointed out, such attempts require taking local diversities in historiography seriously, and translating local differences into a meaningful common conversation. 2 Narratives on the origins and history of medicine-and the history of knowledge more generall-are important within this scope for a number of reasons. Firstly, an analysis of how and why they were constructed can reveal important political, religious, economic and cultural factors at play at the time of construction. Secondly, narratives of this sort raise the large and complicated question of whether and to what extent such accounts actually reflect the nature of the knowledge they describe. In other words, they raise questions like: when and why does a culture/religion/state ideology choose to present/construct itself as multicultural? Are there correspondences between being multi-cultural and of declaring a culture as such? The preface of the Book of Asaf has been known to scholars for a century and a half, although in ways which have caused a fair amount of confusion. 3 The preface was first * Research for this paper was funded by the Wellcome Trust (grant no. 088251). I would like to thank Tamás Visi and Lennart Lehmhaus for their comments on a previous version of this paper. 1 For two recent publications, see Visi 2016 and Yoeli-Tlalim 2018. 2 As called on by Nappi in regards to the history of science at large, see Nappi 2013. 3 The following overview of the history of the study of the Introduction is based on Nutton 2012.

2024

In this essay I would like to explore a theme in ancient Judeo-Hellenistic writings that was taken up and given a further push by the Apostle to the Gentiles, namely, their shared negative attitude towards same-sex activities and their characterization of Greco-Roman polytheists as sexual culprits.1 I will concentrate on the literary corpus of the ancient Jewish Diaspora, and then proceed to discuss Paul's views and comment on his education and worldview. Danny Schwartz has dedicated much of his scholarly effort to the analysis of ancient Judeo-Hellenistic history, literature, and religion, as well as to the study of nascent Christianity in its Jewish matrix, greatly illuminating Paul's background and views.2 The roots of this essay go back to a conversation on same-sex relations and the Jewish law that I had with Danny and some other colleagues over a Maß of beer in Bochum in August 2009. This study is a humble tribute to an outstanding scholar and my revered teacher. Tuval position on this topic.3 (Anal) intercourse between males is prohibited in the Torah, e.g., in Lev 20:13. Leviticus 18, which lists forbidden sexual practices, begins with a warning: Speak to the Israelite people and say to them: I the Lord am your God. You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you; nor shall you follow their laws. My rules alone shall you observe, and faithfully follow My laws: I the Lord am your God. The prohibition of sexual intercourse between males in Lev 18:22 is followed by the prohibition of male and female intercourse with animals, after which the authors stress that it is precisely because of the sexual sins of the Canaanites that God had determined to wipe them out: Do not have carnal relations with any beast and defile yourself thereby; and let no woman lend herself to a beast to mate with it; it is perversion. Do not defile yourselves in any of those ways, for it is by such that the nations that I am casting out before you defiled themselves. Thus the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants. … All who do any of those abhorrent things-such persons shall be cut off from their people. You shall keep My charge not to engage in any of the abhorrent practices that were carried on before you, and you shall not defile yourselves through them: I the Lord am your Thus, already in the Torah, various sexual practices which were considered perverse by its authors/redactors were described as the hallmark of non-Jews. As we shall see in the course of our survey of the Jewish-Greek literature, criticism of a wide variety of Gentile same-sex activities occupied a central place in it, because its authors considered such behavior to be characteristic of the pagan world, and construed it as the result of idol worship and a clear sign

2024

De Lucaswerkplaats, opgericht in 2010, brengt Nederlandse en Vlaamse exegeten die geïnteresseerd zijn in Lucas-Handelingen, bijeen om diverse exegetische onderwerpen te bespreken en kennis te delen. Het legt de nadruk op samenwerking, net... more

2024, (full text) Liber Annuus SBF 73 (2023): 245-64

All four canonical Gospels address the theme of transcending social barriers in the mission and among believers themselves. Three of the four do so by narrating an encounter between Jesus and an anonymous woman from another people: a Syrophoenician in Mark 7:24-30, a Canaanite in Matt 15:21-28, and a Samaritan in John 4:1-42. The parallel Synoptic texts recount a miracle story, while the Johannine pericope narrates a meeting at a well. Nevertheless, these episodes employ parallel narrative and lexical elements as they offer similar responses to similar missionary con-cerns.

2024, Misdirection and Acts 15

The elusive message of Acts 15

2024, R. Hakola, J. Orpana, & P. Huotari (eds), Scriptures in the Making: Texts and Their Transmission in Late Second Temple Judaism. (Contributions to Biblical Exegesis & Theology 109). Peeters.

Raimo Hakola assesses previously used social-scientific models that have been applied in the study of the encounters between ancient Jews and their surrounding Greco-Roman society. While some scholarly reconstructions still emphasize the dichotomous nature of cultural contacts, Hakola joins a growing number of scholars who have found abundant evidence of various communications of both Palestinian and diaspora Jews with their surroundings. Using the studies dealing with ancient globalization and the concepts of material and lived religion Hakola argues that Jewish individuals and groups immersed in Greco-Roman culture were able to select ideas and exchange with their surroundings and define themselves anew in a world turned multicultural. Hakola sees this flexibility rather than the alleged antagonism to the outside world as a major explanation for the vitality of ancient Judaism.

2024, The meaning of "Salvation has Come to the Gentiles" in Romans 11:11 by Dr. Jeff C. Barger

This exposition calls the readers' attention to the insight one achieves by noticing the distinctions, applications, and contextualized meanings of the term "salvation;" specifically, as it appears in the phrase, "salvation has come to... more

2024, Bíblia e Ecologia Integral - Anais

Resumo: Na atualidade, o Papa Francisco é um importante expoente do conceito "casa" como uma categoria ecoteológica, entendida como "casa comum". Este breve estudo pretende analisar a casa como possível categoria ecoteológica na obra lucana, a saber o Evangelho segundo Lucas e o livro dos Atos dos Apóstolos. No terceiro evangelho, há um uso recorrente da casa (οἶκος e οἰκία), seja em seu sentido literal ou metafórico. Por sua vez, a ecologia é um saber que estuda os seres vivos e sua relação com o meio ambiente. Seu encontro com o pensamento teológico, contribui com uma nova perspectiva que integra diversas realidades. A pesquisa sobre fundamentos bíblicos da ecoteologia assume um caráter profético necessário para os nossos dias e ressalta a importância do olhar interdisciplinar para lidar com os desafios da ecologia integral. Os desafios socioambientais não tratam apenas do bem-estar daqueles que serão diretamente impactados, mas da vida como um todo e de cada vida em particular, pois tudo está conectado. A vida une e integra os diversos seres que habitam essa casa comum.

2024, שנתון המשפט העברי, לב

הרמב"ם מציין שבעה שלבים היסטוריים בהתפתחותה של תורת משה. במאמר זה אתמקד בשאלה כיצד יש להבין תהליך היסטורי זה? האם מדובר בתורה מצטברת, שבה מתווספות מצוות שונות בתחומים חדשים שאין להם יסוד בשלבים הקודמים, או שיש להבין תהליך זה כהתפתחות פנימית של יסודות קיימים. אנסה להוכיח שהרמב"ם תפס תהליך זה כהתפתחות פנימית. שבע מצוות בני נוח הם גרעינה של תורה אוניברסאלית אשר תורת משה היא שיאה. לכן, יש להבין תהליך זה כמעין יציאה מן הכוח אל הפועל של תורת אדם, הכוללת את כל תחומי החקיקה הרלוונטיים לבני האדם באשר הם. אין להבין את התווספות המצוות בכל שלב כהוספה של תחומי חקיקה חדשים, אלא כעיבוי של תחומי החקיקה הקיימים. המצוות שניתנו לאדם הראשון משמשות תשתית לגיבוש כל חוקה אנושית ותרי"ג המצוות של תורת משה מהוות פירוט של שש המצוות אלו לכדי גיבוש שלם של החוקה האנושית. Maimonides indicates seven historical stages in the development of the Torah of Moses. In this article, I will focus on the question of how this historical process should be understood. I will try to prove that Maimonides perceived this process as an internal development. The seven commandments of the sons of Noah are the nucleus of a universal Torah of which the Torah of Moses is the culmination. Therefore, this process must be understood as a sort of departure from the power of Adam's doctrine, which includes all areas of legislation relevant to human beings wherever they are.

2024

When examining the scope of miracles performed by Jesus, many healing miracles share commonalities. However, several healing miracles stand apart from the general pattern of the rest. These healing miracles lack many common elements found in other healing miracles. This thesis examines a miracles that is fundamentally different in many ways from the other miracles performed by Jesus. The miracle in question is the healing of the woman with the issue of bleeding and how it might challenge some of the preconceptions one carries about the nature of miracles. The scope of this paper covers three main areas of interest: The nature of the disorder healed, the epistemology or knowledge of how miracles function, and the miracles related to faith as a qualifier for healing miracles.

2024, European Judaism

This issue contains papers delivered over a period of five years at the annual International Jewish-Christian Bible Week held at Haus Ohrbeck, Osnabrück, Germany. Each year during the opening evening I offered a ten-minute introduction to the texts that we would be studying. This article includes the introductions to each of the five sets of texts that were studied:

2024, The Jesus Tradition in Q

In his influential study, Jesus' Promise to the Nations, 1 Joachim Jeremias drew two major conclusions. He claimed first that Jesus limited his own preaching to Israel and forbade his disciples to preach to non-Jews and, second, that Jesus promised Gentiles a share in salvation because he looked forward to their eschatological pilgrimage to Zion. In making this second and crucial point, Jeremias placed great weight upon the Q text, Mt 8:11-12, which reads: "I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth." 2 These words, according to Jeremias, were composed by Jesus and envisage God's rejection of the Jews ("the sons of the kingdom") on the one hand and God's acceptance of the Gentiles (the "many from east and west") on the other. 3 Jeremias's interpretation of Mt 8:11-12 and its Lukan parallel has become a commonplace of contemporary scholarship. Whether exegetes are discussing Jesus or Q or Matthew or Luke they almost always identify those coming from east and west as Gentiles and "the sons of the kingdom" as the Jewish people. 4 These equations, however, are neither 1. Philadelphia: Fortress, 1982. 2. Cf. Lk 13:28-29: "There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out. Then people will come from east and west, from north and south, and will eat in the kingdom of God." 3.

2024, The Divided, Yet Together: Borders in Oral History Perspective (8th International Conference of the Czech Oral History Association. Book of abstracts)

The book contains extended abstracts of papers presented at the 8th International Conference of the Czech Oral History Association (COHA) entitled "Dividing, yet together: Boundaries from the perspective of oral history" (2023). The papers focused on the concept of the border and dealt with the whole spectrum of current methodological, ethical and practical aspects of oral history. Attention was paid to the many challenges that the oral history method had to face in the last decade (war conflicts, migration crisis, the COVID-19 pandemic, etc.).

2024, Matthew Darby

This is a biblical reflection on the cardinal directions. In this work I apply the exegetical methodology of James Jorden as shown in his work Through New Eyes to the cardinal directions.

2024, HTS Theological Studies 71(1), Art. #2904, 7 pages.

Why does the New Testament use the expression ‘the God of peace’ and what is the meaning of this phrase? In the Old Testament, the God of
Israel is often connected with peace, but he is never called ‘the God of peace’. Not until the Hellenistic period is this expression sporadically found in Judaism (once in the Testaments of the Twelve Patriarchs and once in Philo). As for the biblical Umwelt, the gods of the ancient Near
East were not very peace-loving, and in the perception of Greco-Roman culture the god of war, Arès/Mars, as one of the twelve Olympians was much more prominent than Eirènè/Pax. However, the expression ‘the God of peace’ is found several times in the Corpus Paulinum and once in the letter to the Hebrews. This article investigates all New Testament texts that have this formula, suggesting that the apostle Paul could be responsible for the wording. In conclusion, Paul states that the God of Israel desires to establish a definitive peace in his creation through the crucifixion and resurrection of Jesus Christ and by finally defeating all
powers of evil. This apostolic message further indicates that Christians are supposed to be bearers of peace, promoting a peaceful atmosphere in their environment and in the world.

2024, Revista Brasileira de Interpretação Bíblica (ReBiblica)

The argument exposed by Paul, in Rm 2:25-29, is inserted in the immediate context of 2:17-29, which presents the attributes of the true Jew, and in the broader context of 1:18–3:20, that develops the theme of divine judgment, outside the perspective of theGospel of the justice of God. The main purpose of the passage is to demonstrate that circumcision, as a sign “manifest in the flesh” (v. 28), is only advantageous for those who practice the Law (v. 25). The horizon from which to evaluate the benefit or not of circumcision is the eschatological one, of the definitive encounter with God, who does not use partiality with anyone. The apostle essentially seeks to dismantle false security materialized in belonging to the Jewish nation and in the practice of circumcision, which are interpreted here from the external-internal opposition. This study brings an exegetical analysis of the pericope, with special attention to textual rhetoric, in order to collect its meaning, in the context in which it is presented.

2024, Revista Brasileira de Interpretação Bíblica (ReBiblica)

O argumento exposto por Paulo, em Rm 2,25-29, insere-se no contexto imediato de 2,17-29, que apresenta os atributos do verdadeiro judeu, e no contexto mais amplo de 1,18–3,20, que desenvolve o tema do juízo divino, fora da ótica do Evangelho da justiça de Deus. A passagem tem por objetivo principal demonstrar que a circuncisão,como sinal “manifesto na carne” (v. 28), só é vantajosa para quem pratica a Lei (v. 25). O horizonte a partir do qual se avalia o proveito ou não da circuncisão é o escatológico, do encontro definitivo com Deus, que não usa de parcialidade com ninguém.O apóstolo busca essencialmente desmontar falsas seguranças, concretizadas na pertença à nação judaica e na prática da circuncisão, que se interpretam aqui a partir da oposição externo-interno.Este estudo traz uma análise exegética da perícope, com uma atenção especial à retórica textual, em vista de colher o seu significado, no contexto em que se apresenta.

2024, Irish Biblical Studies

In his influential study, Jesus' Promise to the Nations, Joachim Jeremias drew two major conclusions. I He claimed (i) that Jesus limited his own preaching to Israel and forbade his disciples to preach to non-Jews and (ii) that Jesus promised the Gentiles a share in salvation because he looked forward to their eschatological pilgrimage to Zion. In making this second and crucial point, Jeremias placed great.weight upon Matt.8.11-12, which reads: "I tell you, many will come from the east and west and sit at table with Abraham, Isaac and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness." /2 These words were taken to be authentic and to envisage the rejection of the Je•>~s (= "the sons of the kingdom") on the one hand and the acce.ptance of the Gentiles (="many from east and west") on the other. /3 Jeremias' interpretation of Matt.8.11-12 and its Lukan parallel has become a commonplace of contemporary scholarship. Whether NT exegetes.are discussing Jesus or Q, Matthew or Luke, they almost always understand those coming from east and west to be Gentiles while the sons of the kingdom are accordingly identified with Jews. /4 These equations, however, are not in fact necessary or even obvious, and some scholars have had other ideas. A.H. McNeile, in his commentary on the First Gospel, contended that "in the Lord's mouth the words [sons of the kingdom] can mean 'all Jews who trust in their Judaism,' in contrast not necessarily with Gentiles, as Mt. understands it •.•.. but with Jews whose character truly fitted them for the Kingdom ....•• " /5 More recently, N.Q. King has argued that, in its Lukan context, Luke 13.28-29 has to do with saved and unsaved Jews; /6 and E.P. Sanders has acknowledged the possibility that, on Jesus' lips, Matt.8.11-12-par. was about the ingathering of the Jewish diaspora, not the pilgrimage of the Gentiles. /7

2024, A Handbook on the Jewish Roots of the Christian Faith

2023, Cristianesimo nella storia

Jesus was focussed entirely on Israel. Encounters between Jesus and non-Jewish people are only sporadically mentioned in the New Testament sources and traditions. The question of how to deal with Gentiles was not reflected or answered in a systematic way by the historical Jesus. It was the task of early Christianity to discover potentials and impulses in the life and work of Jesus for the encounter with the pagan world. The question arises with great urgency, since the formerly inner-Jewish community - precisely through the work of Paul - has developed into a community in the world of nations. Every Gospel of the New Testament justifies this step differently: with the intention of remaining faithful to the message of Jesus while being sensitive to current challenges.

2023, مراجعة كتاب للمناحيم كلنير، وعليهم أيضًا يطلق اسم إنسان

مراجعة كتاب للمناحيم كلنير، وعليهم أيضًا يطلق اسم إنسان - 2019
Review: Menachem Kellner, They Too are Called Human : Gentiles in the Eyes of Maimonides

2023, Revista Brasileira de Interpretação Bíblica

O argumento exposto por Paulo, em Rm 2,25-29, insere-se no contexto imediato de 2,17-29, que apresenta os atributos do verdadeiro judeu, e no contexto mais amplo de 1,18–3,20, que desenvolve o tema do juízo divino, fora da ótica do Evangelho da justiça de Deus. A passagem tem por objetivo principal demonstrar que a circuncisão, como sinal “manifesto na carne” (v. 28), só é vantajosa para quem pratica a Lei (v. 25). O horizonte a partir do qual se avalia o proveito ou não da circuncisão é o escatológico, do encontro definitivo com Deus, que não usa de parcialidade com ninguém. O apóstolo busca essencialmente desmontar falsas seguranças, concretizadas na pertença à nação judaica e na prática da circuncisão, que se interpretam aqui a partir da oposição externo-interno. Este estudo traz uma análise exegética da perícope, com uma atenção especial à retórica textual, em vista de colher o seu significado, no contexto em que se apresenta.

2023, Zenedo

To ignite, inspire, and include audiences who may not otherwise have engaged with this material is a wonderful gift given by Carter. More than just a "helpful aid," Carter's book succeeds in providing a window into the world behind the New Testament by offering a comprehensive exploration of the historical, religious, socio-cultural, and political contexts for a broad spectrum of communities.

2023

In 1503, Columbus and 116 sailors were stranded on Jamaica with little prospect of recue. According to Ronald A. Reis (Christopher Columbus and the Age of Exploration for Kids, p. 112): “The Spaniards, after four days of hell, felt as if... more

2023, Slovenský Národopis

The target of this study is to introduce one particular life story and on the basis of its content analysis to focus on the narrator's connection with the period of so-called normalization era in Czechoslovakia. Based on oral history interviews with one narrator during the longitudinal oral history project, the author focuses on whether the memories of a given period change over time and how the narrator reflects on his memories. The author maps the narrator's family background, the extent to which it shaped him and how he evaluated it as a thirty year old man and now, when he is fifty years old. The core of our narrator's life story stays the same in principle; he did not change it after twenty years. The reason is that the narrator's experience and the memories have sunk in and are consistent. What changed in the narrator's story is the amount of self-reflection that was reflected during the last interview. It was confirmed that shifts in the reflection are a common phenomenon and that some variability may not be conscious. Interpretations and evaluations of life can change, but the experiences themselves do not change.

2023, Slovenský národopis / Slovak Ethnology

The target of this study is to introduce one particular life story and on the basis of its content analysis to focus on the narrator’s connection with the period of so-called normalization era in Czechoslovakia. Based on oral history interviews with one narrator during the longitudinal oral history project, the author focuses on whether the memories of a given period change over time and how the narrator reflects on his memories. The author maps the narrator’s family background, the extent to which it shaped him and how he evaluated it as a thirty year old man and now, when he is fifty years old. The core of our narrator’s life story stays the same in principle; he did not change it after twenty years. The reason is that the narrator’s experience and the memories have sunk in and are consistent. What changed in the narrator’s story is the amount of self-reflection that was reflected during the last interview. It was confirmed that shifts in the reflection are a common phenomenon and...

2023, Israel en la Biblia

¿Es Israel todavía la nación escogida? Dios prometió que conservaría a los judíos en medio de la diáspora. El apóstol Pablo anunció que Israel sería restaurado. Israel fue puesto en pausa en el plan de Dios. Israel y la Iglesia son... more

2023

We live in a day where an examination of our individual biases and prejudices has taken center stage. Recent social and political events in the United States, in particular, have revealed just how little progress has actually been made in the fight for racial justice, LGBTQIA+ rights, and woman's equality, as a growing minority of the country-75 million people, at least-have thrown their support behind political candidates whose policy agendas explicitly target and seek to roll back gains that have been made for these minority communities over the past twenty years.

2023, darulfunun ilahiyat

Öz Mesihi Yahudilik, Protestan misyonerlerin Yahudilere yönelik Hıristiyanlaştırma faaliyeti sonucunda din değiştiren Yahudilerin zamanla kendi dini ve milli değerlerinden vazgeçmeden İsa'nın (Yeşua) tanrısal oğul ve beklenen Mesih olduğuna inanmanın mümkün olduğunu savunmaları ve bu görüş çerçevesinde çeşitli birlikler oluşturmaları ile ortaya çıkan yeni bir dini harekettir. Yahudilik ve Hıristiyanlık gibi iki köklü inancı senkretize ederek modern dönemde ortaya çıkan Mesihi Yahudiliğin tarihsel gelişimi ile inanç ve dini uygulamaları bu makalenin konusunu oluşturmaktadır. Bu çerçevede öncelikle Mesihi Yahudiliğin diğer Yahudi Hıristiyan gruplar arasındaki konumu ve hareketin doğuşuna etki eden temel faktörler tespit edilmeye çalışılacaktır. Aynı zamanda hareketin ortaya çıkışının tarihsel süreci kronolojik olarak incelenerek Yahudilerin Hıristiyan olma sürecindeki kırılma noktalarına ışık tutulacaktır. Son olarak Mesihi Yahudilerin inanç ve uygulamaları hakkında bilgi verilecektir.

2023

A partir da nova perspectiva de Paulo, este trabalho tem como objetivo refletir sobre a posição que os gentios tinham, dentro da comunidade dos seguidores de Jesus de Nazaré, após o evento pascal. Por meio de análises do relato da ida de Paulo à Jerusalém e da versão paulina do incidente em Antioquia, registrados em Gálatas, do texto do concílio em Jerusalém, em Atos e da tradição oral rabínica sobre os gentios convertidos ao judaísmo, se tentará conhecer os gentios da comunidade. Quem são os gentios seguidores de Jesus? Como eles eram vistos entre os judeus seguidores de Jesus? São gentios convertidos ao judaísmo? E como ficam as questões a respeito da impureza dos gentios? Ainda que com pouco espaço, este trabalho visão lançar luzes sobre essas questões.

2023, Journal of Childhood and Religion

This year marks the 27 th anniversary of the passing of the United Nations Convention on the Rights of the Child. It both heartens and grieves me that the United States now remains the only of the 193 member nations of the UN to have not ratified this Convention. We have, as of October, finally been surpassed even by Somalia, of whose recent ratification the directors of both UNICEF and the UN Committee on the Rights of the Child praised as "a significant and very welcome step" toward realizing the rights of the country's 6.5 million children. Somalia today has one of the highest under-five mortality rates in the world, alarming malnutrition rates, and very high levels of violence affecting children. However, children in the United States are not without challenges of their own. According to an August 2016 report of the Organizations for Economic Cooperation and Development, more than 20% of American children live in poverty. 1 The United States remains the only high-1 Organizations for Economic Cooperation and Development, CO2.2: Child Poverty (http://www.oecd.org/els/CO_2_2_Child_Poverty.pdf) Accessed 13 March 2017.

2023, Gloria Deo Journal of Theology

2023, Nederduitse Gereformeerde Teologiese Tydskrif

This article investigates the double story in Matthew of Jesus touching a woman with blood flow and a dead girl, with specific reference to purity regulations of the Hebrew Bible. According to Matthew it seems that Jesus did not perform any purity rituals after touching the impure woman and girl. Such negligence would have caused serious repercussions amongst the spectators. In the Sermon on the Mount Jesus explicitly states that He did not come to abolish the Law, but in this double story Jesus apparently abrogates purity regulations. It is suggested that Matthew purposefully describes these events to demonstrate how these Laws found their fulfilment in Jesus. Jesus is depicted as Emmanuel and Saviour. Instead of Him being polluted by touching these persons, Jesus cleanses the impure woman and raises the dead girl to life. As Holy One purity flowed from Him to the defiled persons, so that they could be cleansed without Him being polluted. These acts of Jesus form part of the coming of the Kingdom of heaven. By accepting Jesus as their saviour, the Matthean community shares the benefits of his purifying power. Their purity is no longer dependent on external purity regulations, but on the cleansing power of Jesus, the Holy One.

2023, Handbook for the Study of the Historical Jesus (4 vols)

Controversies surrounding the miracles of Jesus have ebbed and flowed over the last two or more centuries. 1 Dating from the last two decades of the twentieth century, "A Renaissance in Jesus Studies" 2 has involved a renewed interest in the miracles of Jesus. It is not that there has been an accent on the miracle traditions. 3 Rather, the problem of miracle has returned to center stage as one of the dividing lines in present-day Jesus research. 4 1 For histories of the study of the miracles of Jesus see, e.g.,

2023, Christian Orient

Although the terms synod and council did not exist at that time, all the constitutive elements of a true synod can be traced in the Jerusalem synod: preliminary discussions with the people of God, synodal assembly of apostles and elders, discussion and decision on the question of the observance of the Mosaic Law by the gentile Christians, proclamation of the decision to the people of God in Jerusalem and its acceptance, and official synodal letter communicating the decision to the other local Churches and their acceptance of it. Since the Acts of the Apostles is a common biblical heritage of all Christianity, the principle of synodality enshrined in the Acts of the Apostles also applies to all Churches and ecclesial communities.

2023, Caminhando

2023, Revista de Cultura Teológica

Este artigo apresenta uma reflexão teológico-bíblica, não exegética, sobre a sinodalidade nos Atos dos Apóstolos. Essa prática nasce da consciência da convocação de Deus – guia da história da salvação –, primeiro, a Israel e, por meio dele, à humanidade inteira. A resposta a essa convocação consiste num caminho feito em conjunto, segundo o desígnio divino. Atos descreve o caminho das testemunhas, confirmadas pelo Espírito, no desenvolvimento do esquema geográfico-teológico estabelecido por Jesus Cristo, o Ressuscitado: “Jerusalém, em toda a Judéia e Samaria e até os confins da terra” (At 1,8). As comunidades vivem um longo processo de organização. Diante das várias dificuldades estruturais e de convivência étnico-cultural, a assembleia junto de seus pastores busca soluções segundo uma dinâmica sinodal. Assim, a sinodalidade caracteriza-se pela convicção de que a presença do Ressuscitado é atualizada pelo Espírito Santo, que qualifica a vida de todos os batizados para o testemunho ma...

2023, Master of Divinity Research Paper

Jesus inaugurated the inbreaking kingdom and proved so in part through extensive healing. Since his ascension and the outpouring of the Holy Spirit, Jesus’ work in proclaiming the Kingdom-gospel continued through those who received his Spirit, and who subsequently demonstrated the authority of Christ’s kingdom, in part, through healing in his name. Healing should continue to play a significant part in the proclamation of the gospel and general ministry of Christians, but is often neglected, or at times even rejected in the west, through a theology that over-emphasises God’s “sovereignty”; and that under-emphasises a) the activity of the Holy Spirit b) the role of faith, and c) what the inbreaking kingdom entails. Results are also limited by many ignoring the biblical pattern of how, in a practical sense, the early disciples exercised their Christ-given Kingdom-authority.

2023, Ankara Üniversitesi İlahiyat Fakültesi Dergisi

İslam dünyasında Yahudilik hakkında yazılaı:ı eserlerin' çoğunun referansını, genellikle, Kur'an, Hadisler ve klasik Islam kaynakları teşkil eder. Doğrudan Yahudi kaynaklarından faydalanan Müslüman möellif pek azdır. Bunlar da, Yahudiliğin gerçek manada ne olduğundan ziyade, onun olumsuz yönlerini delilleriyle ortaya koymak çabasındadırlar. Islam dünyasında Yahudilikle ilgili bu yaklaşımın dinı olduğu kadar sosyal ve siyası'sebepleri vardır. Kur'an'ın Yahudiler hakkında çizdiği panaroma, Müslümanların zihninde belli bir ön kabuloluşturmuştur. Buna, Hz. Peygamber zamanındaki Yahudilerin tutumu da eklenince, Yahudiliğe ve Yahudilere karşı Müslümanların tutumu doktrinel bir mahiyet kazanmıştır. XIX. yüzyİlın sonlarında başlayan Filistin'deki Yahudi yerleşiminin sebepolduğu olaylar da bu doktrinel tutumu perçinlemiştir. Bu yüzden İslam dünyasında Yahudilik ve Yahudilerle ilgili olumlu bir fıkre rastlamak pek mümkün değildir. Müslümanlar arasında yaygın olan kanaate güre, Yahudiler lanetlenmiş bir millettir. Yahudilik, Yahudilerin emelleri doğrultusunda tahrif edilmiştir. Bu dinin öğretilerinde, gayri ahlaki' unşurlar vardır. Yahudiler, kendilerinin seçkin bir millet olduklarını iddia ederler. Yahudi. olmayanları insan olarak görmezler. Dinlerinin sadece kendilerine ait olduğunu ileri sürerler. Yahudilik ve Yahudiler hakkındaki bu olumsuz fikirleri burada daha da çoğaltmak mümkündür. . Biz bu çalışmamızda, sadece Yahudilerin kendi tanımlamalarını gözönüne alarak, Yahudiliğe göre Yahudiliğin ne olduğunu, Yahudilik dı-ş~ndaki milletlere ve dinler~nasıl baktığını ortaya koymaya çalışacağız. Ozellikle Hıristiyanlık ve Islama bakışı çalışmamızın ağırlık noktasını teşkil edecektir. Meselenin siyasi ve sosyal yönü incelernemizin dışında kalacaktır. . Tevrat'a göre bütün insanlar tek bir atadan gelmişlerdir. İnsanların tümü, bir ırk veya millet olarak değil, insan olarak, Adem'de kardeştirler