The 1971 Thai Bible was a revision of earlier Thai translations that took almost twenty years to complete. It was used by the majority of Thai Protestants for forty years before it was further revised and published in 2011 as the Thai Standard Version. This article examines the 1971 revision, looking at its background, the people and processes involved in the translation, and the obstacles it faced. Being primarily a description of the translation process, this paper does not attempt to evaluate the quality of the 1971 translation (or the translation choices made by the translators) but concludes with a brief examination of the legacy of this translation which shaped a generation of Thai Christians.
This paper set out to analyse the patterning of conflict in the Church of Christ in Zimbabwe (COCZ) with the introduction of the Constitution; which has been described as an unfair proposition, given that conflict is inevitable in a postmodern society. Conflicts in communities have largely been caused by resource scarcity, group affinities, and poor leadership. The study used data collected from participants who were purposively selected to answer electronic questions posted on a WhatsApp group platform for this study. They were randomly chosen from the national fellowship of the COCZ pastors. The study observed that conflict was caused by the shifting centres of power through the adoption of the Somabhula Conference Centre. These conflicts thus bolster a deeper appreciation of Christian identity and mission in contemporary ecclesiastical circles. The data analysed revealed that there are three frameworks: concept, content, and composition of constitutions. It also revealed that conflicts in Zimbabwean churches happened in the Anglican Diocese of Harare; the Apostolic Faith Mission of Zimbabwe; the Baptist Convention of Zimbabwe and the Marange Apostles’ succession battles. Positively, conflicts have been observed to remove complacency among the leadership and followership. It concluded that citing the 2015 Constitution, therefore, becomes an unfair proposition as conflicts occurred in the history of mission churches in Zimbabwe inclusive of the conflicts in the COCZ history. This study contributes in a small measure to discussions around international best practices for resolving church conflicts.
The aim of the research. To examine specifics of library-bibliographical classification of the literature in the Judaica studies of the Judaica Collection of the Institute of Manuscript of the V. I. Vernadskyi National Library of Ukraine. Using the international experience in classification of the literature in the Judaica Studies, to identify a prime structure for such classification with a potential of employing UDC classification system for this purpose in Ukraine. Methodology. We have employed the comparative method for our research that enabled us to identify common and different features of various classification systems used in the Judaica classification. The method of induction is also applied as a way of generalizing the connectionsof works that are not interconnected by thematic and branch relations. Scientificnovelty. We have identified strengths and weaknesses of the mentioned classification systems in their application for the Judaic studies fonds. We have also look atsome specifics of Eliazar classification. The key parameter here is ability to classify the respective literature preserving its particular themes whilst maintaining orientation of the Judaica studies towards its interdisciplinary character. Conclusion. DDC and its derivatives are seen as the most applicable for classification of the Judaica studies. Taking into account the current practice of applying the Ukrainian versionof UDC and lack of the specialist classification system for the Judaica studies inmodern Ukraine, use of UDC to classify the Judaica studies collection of the Institute of Manuscript of the V. I. Vernadskyi National Library of Ukraine looks quitelogical. It is therefore required to coordinate the respective schedules and adapt the indexes available in UDC to the classification structure offered in this article. These indexes are primarily 22: The Bible, the holy scripture, and 296: The Judaism within the religious studies; 32: Politics within the political studies, 726: Religious buildings within the fine art studies, Jewish languages and literatures within the linguistic studies, and 94: World History within geographic and historic studies. With the proviso referring a particular entry to the Judaic studies, it is worth using the generic identifiers, e.g. (=411.16), or a respective alphabetic character applicable in some classification systems outside UDC as an alternative.
There are 56 references to Cush in the Old Testament and these occur in all the three main corpuses of the Hebrew Bible namely the Law, the Prophets and the Writings. Traditional historical-critical scholarship has not showed great interest in the Old Testament texts about Cush. However, the Nigerian biblical scholar David Tuesday Adamo has through his many contributions about the Cush texts made the guild observant of what can be labelled an African presence in the Old Testament given that Cush is applied as a literary motif in the Old Testament. Following a presentation of the Cush texts in the Old Testament, this paper examines how the literary motif of Cush functions in the text, taking Isaiah 18 as a representative example.
https://doi.org/10.17159/2312-3621/2021/v34n2a9
In this article, the author reviews the expressed thoughts of Z. Bauman in the context of Christian motifs present in the texts of left-wing intellectuals. In this analysis of selected motifs of Bauman’s work, the author first makes a short introduction, presenting the philosopher. Next, he shows Bauman’s hermeneutics of Christianity. Finally, the author presents an assessment of Bauman’s views in the form of apologia. Left-leaning intellectuals are critical of Christianity in their theses. Bauman, an agnostic, evaluates Christianity with a cool eye. He is concerned about evangelical radicalism and attachment to the truth. Therefore, he postulates that believers should open themselves to the world and give up their own confessional identity and start building a broad human coalition.
A particular reference in the book of Jude to Enoch is commonly claimed to indicate canonical status for 1 Enoch. The origins and textual transmission of the Enochic traditions are described and reassessed for non-specialists and correlated with claims for inspiration made before, during, and after the period of Second Temple Judaism. The function of Jude’s use of Enoch is interpreted within the literary structure of his work and the context of the NT, with implications for the later history of Christianity and Islam.
In this article the notion ‘ecumenism’ is defined as a connecting movement of reconciling diversity, and the focus is on young people, referred to as ‘millennials’ living in the present-day global village. It addresses the youth’s interests or disinterests in the ‘institutionalised’ ecumenical movement. The following aspects are reflected upon: how ecumenism speaks to the youth; how ecumenism does not speak to the youth; and how to make ecumenism great again for the youth. It discusses young people’s perspectives on the world with regard to religion and tradition, sources of authority, issues of segregation and discrimination, ‘nomadic’ and a mentality which causes that one cannot expect them to stay in one church from baptism until death. The article reflects on the youth’s disposition to human realities concerning aspects such as the ecological crisis, global inequality, religious fundamentalism, violence and oppression, and the lack of a sense of belonging. The article concludes with some initiatives of the World Council of Churches to which young people can make a contribution.
An (auto)biographical Twitter-theology. Due to the increasing challenges created by an evolving digital world, traditional expressions of the Christian faith could become irrelevant for a fast-paced world. Through an autobiographical orientation, a search for meaningful personal expressions of the Christian faith on Twitter is traced and mapped down. Facilitated through a practical-theological inquiry and employing a qualitative empirical research methodology, personal aphorisms of the Christian faith on Twitter are traced down and presented as possible examples of a relevant digital autobiographical theology. Through the contribution of these empirical realities, new hermeneutical outcomes and a strategic involvement are facilitated. The creation, development and meaning of new theological formulations and articulations are explored and described through these expressions. In the tracing of and in the mapping down of these new expressions of faith, demarcations of a possible lived spirituality in the digital sphere are sounded out and verbalised. Through the documentation of these new and relevant articulations of the language of faith, a contribution is made to a meaningful digital autobiographical theology.
The prayers made by women in Hebrew Literature represent a wide field of research and open many complex questions.
On the one hand, Hannah's prayer, Myriam and Deborah's songs show that
feminine expressions, with some themes and a style of their own, exist since the Bible.
Also in the Medieval and Renaissance periods we have evidence of many Jewish women's prayers,
but we usually deal with oral traditions. Sometimes the extant texts came to us because they were written down
on manuscripts as addenda to ancient prayers (like the tefillà yafà); alternatively,
they were transmitted orally till the modernity (Sefardic songs).For that reason, another method to individuate them
is to examine external sources, such as the Inquisition documents.
Only rarely, and in more recent periods, we deal with texts of prayers which were consciously composed by women
(like Glickel von Hameln). At the contrary, with the Modern Age, since the presence of Jewish women in Hebrew Literature
is strong, many examples of 'feminine' prayers are recorded, till the Israeli Literature, with authors like Zelda or Esther Raab.
After dealing with a general view on texts composed by women from the Bible to the Contemporary Literature,
this article asks how to individuate the feminine inspiration in the hebrew texts of prayers.
One method would be to examine manuscripts copied by women; also the oral traditions and the external sources
need to be deeply analyzed: doing so, we would be able to find the themes of women literary production and
enrich our knowledge with new discoveries.
Implementing Skopostheorie as a translation framework helped focus the Likɔɔnl Bible translation project theoretically and relationally. By answering some basic questions unique to their situation, Skopostheorie helped the team to craft their purposes for translating by imagining how the host product would be used. Implementing Skopostheorie helped the author relate the translation to some of the diverse fields involved in translation, such as: intercultural communication, theology, ideology, and media studies. Implementing Skopostheorie is a challenge, but in this postcolonial era it will likely facilitate better communication between various translation participants and result in greater local engagement with Scripture products.
<p>The paper argues for reimagining of the narratives of Genesis 1-3 in aid of building a Christian imaginary in Christian communities that will establish an anthropology and cosmological vision supportive of global ecology. It argues that the texts of Genesis 1-2 allow for and give support for the idea that creation itself is a child of God and that God gives birth to creation. Moreover, God cherishes creation in the Sabbath as a newborn. Christian anthropology is thus relativised by its humble status as being part of creation, birthed from God, and by the exposure of human arrogance towards creation in their quest for transcending human limitation. Christian communities can discover new eco-affirming imaginaries in doxological and sacramental celebration of creation.</p><p> </p><p>doi: 10.7833/111-1-16</p>
Did the Western Manichaeans call themselves ‘Manichaean’ and ‘Christian’? A survey of the evidence, primarily Latin and Coptic, seems to show that the noun and adjective uses of ‘Manichaean’ were very rarely used and only in communication with non-Manichaeans. The use of ‘Christian’ is central in the Latin texts, which, however, is not written for internal use, but with a view to outsiders. The Coptic texts, on the other hand, are written for an internal audience; the word ‘Christian’ is only found twice and in fragmentary contexts, but it is suggested that some texts advocate a Christian self-understanding (Mani’s Epistles, the Psalm-Book) whilst others (the Kephalaia) are striving to establish an independent identity. Hence, the Christian self-understanding may reflect both the earliest Manichaeism and its later Western form whilst the attempt to be independent may be a secondary development.
The Biblical Hebrew (henceforth, BH) suffix conjugation qatal— besides other meanings and functions1—is occasionally employed in order to perform acts (1.a) rather than to describe a situation or an activity (1.b). This means that, if determined conventional cir- cumstances are respected, the fact of uttering a given proposition with the verb in the qatal triggers a new state in the speaker’s reality. This is what scholars have been referring to as the ‘performative qatal,’ a use of the suffix conjugation where it appears2 with a clear performative force. This particular sense or function of the BH gram3 constitutes the object of the present paper.
This article revealed the degree of trauma experienced by male adolescents when their fathers are absent. The cost of this absence could not be balanced with the material benefits the children have enjoyed, for the benefits have been outweighed by the trauma that children experience in the absence of their fathers. The emotions and tears expressed during the research journey have revealed that material support cannot compensate for the love and presence children expect from their fathers. The deep hurt instilled in their hearts by the periods of absence angered them and led to traumatic experiences. The protracted period of living with only one primary caregiver has imprisoned them into the feminised environment, thereby robbing them of a male identity. Therefore, this article was devoted to creating a shepherding model of caring for boys whose fathers are absent.