This early Pentecostal reception history aims to locate the book of Judges within the Pentecostal context and to discover the effects of the book on the tradition’s theology and practice. The study examines North American periodicals (plus Confidence, a British publication) from the beginning of 1906 (the start of the Azusa St. revival) to the end of 1925, a period that historian Walter J. Hollenweger describes as the “heart” of the Pentecostal movement. These early voices help to shape a Pentecostal approach to the book of Judges as they show how this segment of the first generation of Pentecostals struggled with issues such as paradigms of leadership, the necessity of Spirit empowerment, the role of women in ministry and the relationship between purity and power. The testimonies, sermons and articles reviewed here demonstrate that some early Pentecostals identified with the stories and characters in Judges and appropriated them to the Pentecostal context.
https://doi.org/10.17159/2312-3621/2022/v35n3a8
This inquiry from a Pentecostal hermeneutic literal interpretation advances academic and ecclesial conversations surrounding the creation of the Universe. The article probed the Biblical creationists and the Big Bang Theories which credit the creation of the Universe to God and a blast, respectively. “The Earth is the Lord’s” (Ps. 24:1) means, God created the universe as well as all life that exists. The work appraised the Big Bang, the pulsating universe, and the cosmic inflationary theories and they were found to be lacking premise for validity and veracity based on biblical and practical evidence. The biblical creationist theory believed by the Pentecostal movements was ratified in the study as the model that can best explicate the creation of the universe and the life in it. The work exclusively offers to academia the Ten Commandments of the Core Pentecostal principles on the Doctrine of Divine Creationism. The work contributes to academia by providing an indispensable resource for bible scholars, seminary students, and Christian congregations while reiterating the significance of the doctrine of creation in Pentecostal construal and Biblical theology.
In the history of Chinese Bible translation, the Psalms have been a privileged site for the encounter between biblical thinking, poetics, and Chinese classical literature. This encounter was initiated by the translators of the Delegates’ Version, followed by John Chalmers, and outstandingly represented in particular by John C. H. Wu吳經熊. In his version of the Psalms, underpinned by his cultural stance of “beyond East and West”, Wu borrows numerous Chinese idioms and popular verses and transposes Chinese traditions from Confucianism, Buddhism, and Daoism. Specifically, Wu’s rendition inaugurates an intertextual dialogue between the Psalms and <i>Shijing</i>, involving the disciplines of both comparative literature and comparative scripture at the same time. By adapting various Chinese classical poetry styles for his version of the Psalms, Wu transforms their spiritual traditions and broadens their representation spaces by injecting a Judeo-Christian spirit. Relocating the biblical texts among multifarious Chinese literary traditions, Wu’s translation of the Psalms achieves a deep interaction between the Bible and Chinese culture, provokes questions, and provides insights regarding the relation between biblical theology and intercultural poetics.
This paper responds to Lénart de Regt's discussion (in this issue of TBT) of Robert Alter's translation of the Hebrew Bible. First is a summary of de Regt's discussion of Alter's translation. The second part presents the driving points of Alter's norms for reading the Bible as literature. The third part discusses the application of Alter's norms to translation and ends with a few examples and observations.
Historical Polish Intensifiers Derived from the Old Czech přieliš
This article is devoted to a historical-linguistic analysis of the equivalents of the Old Czech přieliš in historical Polish: the words bezlisz, brzezlisz, przelisz, przezlisz and przylisz. The study refers to key findings of researchers about these words, their origins and meaning. On the basis of analysis of linguistic material the author formulates conclusions about word-formation of the equivalents of přieliš in Polish, their frequency in monuments of Polish literature from the Old Polish period to the end of the sixteenth century, their meaning and status in Polish, as well as presumable causes of their disappearance from the language. The paper presents examples that confirm their functioning in monuments of the Polish language, such as Biblia królowej Zofii [Queen Sophia’s Bible] from the mid-fifteenth century and Biblia Jana Leopolity [John Leopolita’s Bible] from 1561, as well as in dictionaries of Polish. The study also considers information about Old Czech and compares parallel verses of Polish and Czech Bible translations.
Dawne polskie intensyfikatory wywodzące się od staroczeskiego přieliš
Artykuł poświęcony jest historycznojęzykowej analizie odpowiedników staroczeskiego přieliš, czyli wyrazów bezlisz, brzezlisz, przelisz, przezlisz i przylisz w dawnej polszczyźnie. Autorka przytacza najważniejsze opinie badaczy o wymienionych wyrazach, ich pochodzeniu i znaczeniu. Na podstawie analizy materiału językowego formułuje wnioski dotyczące budowy słowotwórczej staroczeskich odpowiedników přieliš w języku polskim, ich frekwencji w zabytkach literatury polskiej od staropolszczyzny do końca XVI w., znaczenia i statusu tych wyrazów w polszczyźnie, a także przypuszczalnych przyczyn ich zaniku. W artykule przedstawiono przykłady potwierdzające funkcjonowanie wspomnianych wyrazów zarówno w zabytkach języka polskiego m.in. w Biblii królowej Zofii z połowy XV w. i Biblii Jana Leopolity z 1561 r., jak i w słownikach języka polskiego. Ponadto autorka przywołuje informacje o staroczeskim i porównuje równoległe wersety przekładów Biblii na język polski i czeski.
Philology. Linguistics, Slavic languages. Baltic languages. Albanian languages
Eseje biskupa Roberta Barrona, nasycone apologijną retoryką, stanowią intersujący przykład współczesnej obrony chrześcijaństwa. Amerykański hierarcha, rozpoznając obecny kontekst wiary, uprawia kompetentną i interesującą obronę chrześcijaństwa i katolicyzmu. W przedkładanym artykule autor, podejmując analizę apologii Barrona obecną w jego esejach, zaczyna od źródeł, do których hierarcha nawiązuje, i ukazuje ich aktualność. Następnie przechodzi do dwóch najważniejszych wątków apologijnych: obrony chrześcijaństwa wobec nowego ateizmu oraz obrony Kościoła. W zakończeniu dokonuje oceny apologii Amerykanina.
Samer Asmar, Letitia E. Bible, Mohamad Chehab
et al.
INTRODUCTION Pelvic hemorrhage is potentially lethal despite homeostatic interventions such as pre-peritoneal packing (PP), resuscitative endovascular balloon occlusion of the aorta (REBOA), surgery, and/or angioembolization. REBOA may be used as an alternative/adjunct to PP for temporizing bleeding in patients with pelvic fractures. Our study aims to compare the outcomes of REBOA and/or PP, as temporizing measures, in blunt pelvic fracture patients. We hypothesize that REBOA is associated with worsened outcomes. METHODS We performed a 2017 review of ACS-TQIP and identified trauma patients with blunt pelvic fractures who underwent REBOA placement and/or PP before laparotomy and/or angioembolization. Propensity score matching was performed adjusting for demographics, vitals, mechanism of injury, ISS, each body region-AIS, and pelvic fracture type. Outcomes were complication rates and mortality. RESULTS A total of 156 patients (PP: 52; REBOA: 52; REBOA+PP: 52) were matched and included. Mean age was 43±18 years, ISS was 28[17-32], and 74% were males. Overall mortality was 42%. The 24-hour mortality (25% vs 14% vs 35%; p=0.042), in-hospital mortality (44% vs 29% vs 54%; p=0.034), and 4-hour pRBC units transfused (15[9-23] vs 10[4-19] vs 16[9-27]; p=0.017) were lower in the REBOA group. The REBOA group had faster times to both laparotomy (p=0.040) and/or angioembolization (p=0.012). There was no difference between the groups in AKI, lower limb amputations, or hospital and ICU-LOS among survivors. CONCLUSION REBOA is a less invasive procedure compared to PP and is associated with improved outcomes. Further clinical trials are needed to define the optimal patient who will benefit from REBOA.
El diálogo ecuménico, junto a su dimensión espiritual y de encuentro social tiene una dimensión de incidencia pública y esto es muy importante cuando
se trata de un aporte conjunto de las iglesias al proceso de paz en Colombia. Las iglesias, para asumir este rol de animación en procesos de reconciliación,
requieren asumir retos internos de fortalecimiento de trabajo en red, lo cual posibilite la consolidación de estructuras de colaboración interdenominacional
de mayor permanencia y articulación. Entre los compromisos de fortalecimiento de la red de diálogo se pueden mencionar los siguientes: compromiso de ir más allá de la tolerancia a la vivencia comunitaria, promoción de un diálogo abierto y comprometido, reconocimiento de la mutua fraternidad en Cristo,
el desarrollo permanente de la dimensión misionera y participativa conjunta. Al final del artículo se hace una descripción de tareas sociales y políticas, en la
línea de contribución ecuménica de las iglesias a la reconciliación, mediación y transformación de los conflictos de violencia en Colombia tanto desde el
enfrentamiento armado como desde la violencia cotidiana de convivencia familiar y escolar.
The thesis of this article is that the self is a construct or illusion and simultaneously real. The notion of self is constitutive in metaphysics and operates subconsciously and indirectly in all human activities. The metaphysical self constitutes its own reality. The article is critical of developments in cognitive science and neuroscience where neurocentrism reduces self to brain processes. The tenet is that the self is more than its biological make-up and the measurement of brain processes. The metaphysical as well as illusory aspects of self are discussed. Some important aspects of self that are visited include the construction of the self, its bodylines, contextuality, intentionality and unity. The nature of human intuition as grounded in our evolutionary make-up is proposed as a basis for the unity of the self. The role of the self in religion is briefly dealt with, focusing on the link between the notion of self and the concept of God.
It is often claimed that women abuse inevitably emanates from patriarchy. Using ancient Israel and Africa as contexts, this article assesses the correlation between patriarchy and violence against women. The article suggests in these contexts, it is not all men are who are perpetrators of women abuse; rather, there is evidence of female perpetrators of sexual violence against men; and that in the ancient and modern societies, there is also homosexual violence. Rather than patriarchy, the major cause of women abuse is a personality disorder characterised, among other traits, by aggression against women, alcoholism and drug abuse – the latter two traits are often responsible for women abuse. Being accustomed to domestic violence from youth and low socio-economic status are also causes of women abuse.
Folklore exists in all human groups, small and big. Since early modernity, scholars have provided various definitions of the phenomenon, but earlier texts may also reveal awareness and reflection on the specific character folklore. In this short article, we wish to explore and look into the various definitions and characterizations of folklore given by ancient writers from various times and cultures. We will try to draw a cultural map of awareness to the phenomenon of folklore in ancient Near-Eastern texts, Greco-Roman culture, the Hebrew Bible, Early Christianity and Rabbinic literature. The main questions we wish do deal with are where and if we can find explicit mention of folklore; which folk genres are dominant in ancient writings and what was the social context of ancient folklore? That is to say, whom those text integrated in social frameworks, enabling their users to gain power or to undermine existing cultural, theological and social structures.
History of scholarship and learning. The humanities
This article surveys the wider context in the 1970s–1980s that compelled Bible publishers to prepare revisions of their translations: the rapid shift in spoken English was making the masculine-heavy English of major Bible translations feel antiquated to readers. The Good News Bible New Testament was first published in 1966 and its Old Testament in 1976, but already by the mid-1980s revision was being contemplated by the American Bible Society. The revision process was thoroughgoing and collaborative, with all English-using Bible Societies participating. More than 6,000 revisions were proposed and reviewed, with about 2,500 meeting consensus. Most were related to gender-exclusion, but a few were exegetical. Although the United Bible Societies’ Hebrew Old Testament Text Project recommendations on almost 6,000 textual cruxes were published in preliminary form by 1979, the Good News Bible revision process could not incorporate those data. An addendum discusses the addition of the deuterocanonical books in 1979.
O HEREGE COMO HOMO SACER
Resumo: o artigo analisa a condição do herege, conforme é definida pelos escritores cristãos antigos, em especial Agostinho de Hipona (354-430), à luz da figura do homo sacer, insacrificável e matável, a “vida que não merece ser vivida” como apresentada na obra de Giorgo Agamben.
Palavras-chave: Herege. Homo Sacer. Agostinho De Hipona. Giorgio Agamben.
Abstract: the paper discusses the condition of heretic, as defined by the ancient Christian writers, mainly Augustine of Hippo (354-430), in the light of the figure of homo sacer, which cannot be sacrificed and yet may be killed, “a life that does not deserve to be lived” as presented in the Giorgo Agamben’s work.
Keywords: Heretic. Homo Sacer. Augustine of Hippo. Giorgio Agamben
Die zahlreichen aramäischen und möglichen griechischen Fragmente der Henochliteratur, die in den Höhlen von Qumran gefunden worden sind, suggerieren eine enorme Bedeutung der Henochliteratur für die Qumransekte. Dieser Forschungsbericht gibt einen Überblick über die Fragmente und behauptet, dass die Bedeutung der Henochliteratur in Qumran nicht nur mit gemeinsamen kalendrischen Thesen zu tun hatte, sondem hauptsächlich von theologischen Motiven in der Theodizeefrage und der Eschatologie abhängig ist, die die sektiererische ldentität der Qumrangruppe definierten.
<p>This article investigates the biblical motivation that is given for the secular idea of the so-called spiritual law of attraction to become part of Christian doctrine. In 2010 Pastor At Boshoff of the Christian Revival Church (CRC) preached two sermons on the law of attraction in which he claimed it as a powerful principle in the Word of God. According to him this biblical �law� provides human beings with physical manifestations of their thoughts and words. The idea to create one�s own favourable future through the law of attraction flows from a New Age worldview and is similar to the positive confession doctrine taught by popular Word of Faith teachers. Boshoff�s claim regarding the law of attraction cannot be deduced from the key Scripture passages he uses, which reflects an unfounded use of Scripture to promote this idea.</p><p><strong>Intradisciplinary and/or interdisciplinary implications: </strong>The article challenges the secular infiltration of the Law of Attraction in the church. This is important since the so-called Law of Attraction was preached by Pastor A. Boshoff of the CRC. Many of his listeners embrace his teaching although it reflects a poor exposition and application of Scripture.</p>
En este artículo intenta hacer el itinerario de la Vida a la Justicia a través de tres bloques de sentidos: 1º) sintetiza la estructura del libro de Michel Henry C´est Moi la Vérité; 2º) glosa el Sermón VI de M. Eckhart donde predica sobre la frase del Libro de la Sabiduría (5,16): Los Justos vivirán eternamente y su recompensa está con Dios; 3º) se rescatan dos modos de exponer la Justicia en San Anselmo de Cantorbery para mostrar que no difiere de la vida y es la fuente de donde emanan las obras con las que pueden edificarse la ética personal y la política que reúne a los hombres.
This essay explores how Ezra–Nehemiah partially inverts the traditional paradigm of exile found in other biblical writings. When one community is formed at some distance from another in antiquity, the derivative community normally appears as a dependent community (or colony). Yet, in Ezra–Nehemiah the homeland repeatedly experiences renewal through initiatives undertaken by diaspora Judeans. Particular attention is given to how the vertical alliances forged within the Achaemenid administration by two diaspora leaders—Ezra and Nehemiah—are deployed to benefit Yehud. The commendation of Ezra and Nehemiah raises fascinating issues about developing notions of Judean ethnicity and identity in a world dominated by imperial interests.
Thoughts on the labor law position of pastors and priests as employees of the church. The issue of labour-law relationships between pastors or priests and their employers (churches) is controversial because they (pastors or priests) are often regarded as employees and often not. These issues are discussed on the basis of problems in the South-African positive law and English law. In discussing the question about the nature of this labour-law relationship, a two-stage approach is suggested, especially when bearing in mind that the employment contract forms the basis of the labour-law relationship between the two parties.