Showing papers on "Exegesis published in 2006"
Book•
01 Nov 2006
57 citations
01 May 2006
TL;DR: In 1540, John Calvin published his first commentary on the Bible, an interpretation of St. Paul's letter to the Romans, and joined a lively conversation that had been taking place in the Christian church ever since its inception as discussed by the authors.
Abstract: When John Calvin published in 1540 his first commentary on the Bible, an interpretation of St. Paul's letter to the Romans, he joined a lively conversation that had been taking place in the Christian church ever since its inception. Paul's letter was itself a kind of commentary, a reinterpretation of stories and songs from the Old Testament, especially from Genesis and the book of Psalms. Paul was convinced that these ancient Hebrew writings had taken on a new meaning as a result of the death and resurrection of Jesus Christ. His reinterpretation of older biblical traditions was itself reinterpreted by such stalwarts of the early church as Origen, Augustine, and John Chrysostom. Medieval interpreters repeated and revised these early insights and added their own, many of which were preserved in such standard exegetical works as the Glossa ordinaria and the Postilla of Nicholas of Lyra. By 1540 there was a substantial body of literature on Romans, including several recent works by Calvin's contemporaries. Aspiring commentators, confronted by this body of exegetical literature, might well have been forgiven if they had wondered whether there was anything fresh to say about Romans. Calvin concluded there was, but not before he had read a generous sample of the exegetical tradition, including the impressive commentaries by Philip Melanchthon, Heinrich Bullinger, and Martin Bucer.
43 citations
38 citations
01 Jan 2006
TL;DR: A collection of essays by many of the leading scholars of midrash and rabbinics reflects the various current methodological approaches to the study of rabbinic scriptural interpretation as discussed by the authors.
Abstract: This collection of essays by many of the leading scholars of midrash and rabbinics reflects the various current methodological approaches to the study of rabbinic scriptural interpretation. During the last three decades of the 20th century scholars in the field made significant forays into literary studies, interdisciplinary studies, and to some degree women's studies. This volume thus illustrates these trends, and highlights several fundamental studies, such as the origins of midrash, the making of critical editions, and the relationship of midrash to other forms of Jewish as well as non-Jewish exegesis. Situating midrash within the broader contexts of hermeneutics, rabbinics and postmodern studies, the volume as a whole presents the reader with a comprehensive view of the kinds of questions and issues scholars in the field are engaging.
27 citations
TL;DR: In a recent collection of essays by Dale C Allison and Ulrich Luz, the authors, the focus was on the history of interpretation of Matthew's Gospel and its history in the context of exegetical history.
Abstract: (ProQuest Information and Learning: denotes non-USASCII text omitted) Studies in Matthew: Interpretation Past and Present, by Dale C Allison, Jr Grand Rapids: Baker Academic, 2005 Pp 288 $3499 (hardcover) ISBN 0801027918 Studies in Matthew, by Ulrich Luz Translated by Rosemary Selle Grand Rapids: Eerdmans, 2005 Pp 397 $3000 (paper) ISBN 0802839649 These recently published collections of essays by Dale Allison and Ulrich Luz display the significant interest in historical-critical issues, the history of interpretation, and the narrative, synchronie dimensions of Matthew's Gospel found in their commentaries AlIison's essays are either new or significantly revised, whereas most of Luz's are English translations of prior work Allison divides his thirteen essays into "The Exegetical Past" (Part I), consisting of six new pieces, and "Literary and Historical Studies" (Part II), consisting of three new and four revised essays The essays in Part I generally provide substantive discussions of exegetical history involving both giants like Chrysostom and lesser-known figures like Cosmas Indicopleustas Allisoris mastery extends also to Reformation and post-Reformation theologians and scholars as well as figures from other fields such as English author Thomas de Quincey (1785-1859) Allison's references are intrinsic to his arguments and often aid in subverting unhelpful interpretive assumptions The results are fresh, compelling readings of selected Matthean texts Further, Allison displays newfound postmodern interpretive sensibilities In "The Magi's Angel (Matt 2:2, 9-1O)," Allison maintains that one should not understand the star of Matt 2:2 as a heavenly phenomenon, as does most modern exegesis Exegetical history largely excludes this option in light of the star's odd behavior Positively, ancient interpretation explains Matthew's star: "Quite simply, Matthew's idea of a star was not our idea of a star" (21); ancient texts relating and equating angels and stars support the conclusion that "the guiding star was a guiding angel" (29) In "seeing God (Matt 5:8)," Allison draws on exegetical history to investigate the neglected phrase "they will see God," concluding that "[Matthew] and his early readers probably hoped one day to share the experience of the angels in heaven and to see a somatic God face to face" (61)-a reading counterintuitive to modern interpreters Allison's interest, however, is here less exegetical and more theological and theoretical Allison concludes with a section entitled "The Theological Value of Exegetical History," in which he sounds positively postmodern First, exegetical history shows that a verse is "only a station on the way" whose "full meaning can only be pondered by retracing the paths that led to it and by uncovering the paths that have gone out from it" (61) Second, that readers are situated means that interpretations are constantly changing; the plain sense may supply a modicum of interpretive certitude, but "we may be equally grateful that such stability does not prevent the ceaseless and creative reapplication of the Scriptures, from which we can bring forth treasures new as well as old" (62) Third, multiple meanings need not be mutually exclusive Fourth, revelation is a process-given the first three points, "it makes little sense to confine revelation to the words on a biblical page Exegetical history in its entirety rather confronts us with an ongoing, evolving divine disclosure" (63) Coming from the de facto author of the ICC commentary on Matthew (with W D Davies, The Gospel according to Saint Matthew, 3 vols; ICC; Edinburgh: T&T Clark, 1988-97) and a heretofore fervent defender of the historical-critical paradigm, this chapter signals a significant change in course The third essay, "Murder and Anger, Cain and Abel (Matt 5:21-25)," is less theoretical but equally intriguing Allison draws on inter- and intratextual connections to contend that this passage "is designed to send informed readers back to Gen …
26 citations
30 Jun 2006
TL;DR: The Handbook of Patristic Exegesis as discussed by the authors provides a comprehensive overview of the history of patristic exegesis, including essays by leading scholars on the most important Church Fathers, such as Augustine, Irenaeus, Origen, Gregory of Nyssa.
Abstract: Through this Handbook of Patristic Exegesis, the reader will obtain a balanced and cohesive picture of the Early Church. It gives an overall view of the reception, transmission, and interpretation of the Bible in the life and thought of the Church during the first five centuries of Christianity, the so-called patristic era. The handbook offers the context and presuppositions necessary for understanding the development of the interpretative traditions of the Early Church, in its catechesis, its liturgy and as a foundation of its systems of theology. The handbook presents a comprehensive overview of the history of patristic exegesis. Apart from a general introduction to the major topics in this field, it contains essays by leading patristic scholars on the most important Church Fathers, such as Augustine, Irenaeus, Origen, Gregory of Nyssa, and others. The essays are supplemented by bibliographies of editions and studies on patristic exegesis published from 1945 until 1995. Together, these bibliographies form the only comprehensive bibliography presently available on this topic. The Handbook of Patristic Exegesis is being reprinted in an unabridged one volume edition (expected publication June 2006).
25 citations
17 citations
TL;DR: The Venetian merchant Antonio recoils from Shylock's chronicle, arguing that Jacob was not blessed as a result of his "thrift(y)" success but rather that his success was a consequence of his blessedness: "This was a venture, sir, that Jacob served for, / A thing not in his power to bring to pass / But sway'd and fashion'd by the hand of heaven" (1.3.91-93) as discussed by the authors.
Abstract: The skillful shepherd pill'd me certain wands, And in the doing of the deed of kind, He stuck them up before the fulsome ewes, Who then conceiving did in eaning time Fall parti-color'd lambs, and those were Jacob's. This was a way to thrive, and he was blest; And thrift is blessing, if men steal it not. 1 The Venetian merchant Antonio recoils from Shylock's chronicle, arguing that Jacob was not blessed as a result of his "thrift(y)" success but rather that his success was a result of his blessedness: "This was a venture, sir, that Jacob served for, / A thing not in his power to bring to pass / But sway'd and fashion'd by the hand of heaven" (1.3.91-93). One of many moments that call attention to the characters' competing modes of literary and legal interpretation, the scene has functioned for a long time as the touchstone for critical accounts of the way the play dramatizes the triumph, however complicated, of Christian over Hebraic biblical exegesis and of the new law over the old. 2 In such accounts Shylock's understanding of the Genesis story is made to yield to Christian typological principles that identify Jacob as both Old Testament patriarch and type of Christ. In a recent essay, for instance, Julia Reinhard Lupton suggests that Shylock's para- phrase of the biblical story, handling as it does "the social and economic challenges of everyday life in an ethical, Torah-based manner," represents Shakespeare's version of midrashic commentary, a way of reading that is quickly negated by the Christian community of Venice: "It is not simply that Shylock's Jewish hermeneutics are rejected in favor of Christian techniques, but rather that the very possibility of imagining a specifically Jewish community of readers
14 citations
Book•
01 Jan 2006
TL;DR: In this paper, the development of love Mysticism in Khurasan God and the Creation Aspects of Spiritual Guidance Mystical Theology and the Way of Love Part Three: MAYBUDI'S MYSTICAL INTERPRETATION OF THE STORIES OF THE PROPHETS Prolegomenon: Prophets in the Qur'an and in Sufi Exegesis The Story of Abraham The story of Moses The Storyof Joseph Conclusion Bibliography Index of Qur'anic citations Index Index
Abstract: Foreword Preface Note on transliteration Introduction PART ONE: HERMENEUTICS The Hermeneutics of the Kashf al-asrar The Hermeneutics of Mystical Commentary PART TWO: MYSTICAL DOCTRINE The Development of Love Mysticism in Khurasan God and the Creation Aspects of Spiritual Guidance Mystical Theology and the Way of Love PART THREE: MAYBUDI'S MYSTICAL INTERPRETATION OF THE STORIES OF THE PROPHETS Prolegomenon: Prophets in the Qur'an and in Sufi Exegesis The Story of Abraham The Story of Moses The Story of Joseph Conclusion Bibliography Index of Qur'anic citations Index
13 citations
TL;DR: In this article, an exegesis of John 20:21-23 via expositions of Augustine's discussion of the divine missions in De Trinitate, Barth's account of election, and the Lateran condemnation of Joachim of Fiore is presented.
Abstract: This article explores the possibilities of using ‘missionary’ as an attribute of God, as has been done recently in some ecclesial discourse. To this end, it offers an exegesis of John 20:21–23 via expositions of Augustine's discussion of the divine missions in De Trinitate, Barth's account of election, and the Lateran condemnation of Joachim of Fiore, and a discussion of the relationship between trinitarian theology and the divine attributes.
13 citations
Dissertation•
01 May 2006
Book•
01 Jan 2006
TL;DR: The Hermeneutics of Suspicion or of Sufism? as discussed by the authors discusses the reality of the one and dialogue with the other The One in the Many, the Many in the One Self-Disclosure and Human Diversity Self-Effacement and the Face of God.
Abstract: Introduction Chapter I: The Hermeneutics of Suspicion or of Sufism? Sufism in Context Traditional Exegesis versus Postmodern Hermeneutics Ibn 'Arabi: From Ontology to Hermeneutics Chapter II: The Reality of the One and Dialogue with the Other The One in the Many, the Many in the One Self-Disclosure and Human Diversity Self-Effacement and the Face of God Chapter III: Islam: Quintessential and Universal Submission The Vanity of Chauvinism Particularism within Universalism Chapter IV: Dialogue, Diatribe, or 'Da'wa'? From Theological Exclusivism to Metaphysical Inclusivism Universalism: A Form of 'Da'wa'? Nasr's Universalism vs Hick's Pluralism Beautiful Discourse Epilogue Bibliography Index to Qur'anic Quotations General Index.
Journal Article•
Book•
01 Jan 2006
TL;DR: In this paper, Pico's Life and Works and the Heptaplus in Outline are discussed, as well as the First Proem: Traditions of Esotericism 5. The Second Proem, Exegesis as Anagogy 6. Knowledge, Felicitas and Hermeneutics 7. The Beginning and the End: Bereshit and the Sabbath.
Abstract: Acknowledgements Preface Abbreviations Introduction 1. Pico's Life and Works 2. The Heptaplus in Outline 3. Exegetical Contexts 4. The First Proem: Traditions of Esotericism 5. The Second Proem: Pico's Cosmic Model and Exegesis as Anagogy 6. Knowledge, Felicitas and Hermeneutics 7. The Beginning and the End: Bereshit and the Sabbath Appendix to Chapter 7 Conclusion Bibliography Index
Book•
15 Jan 2006
TL;DR: Paul's Use of the Old Testament in Romans 9 is discussed in this article, where the authors discuss the importance of the use of the OT for the Exegesis and Theology of Romans and for Pauline Intertextuality.
Abstract: Chapter 1: Introduction Chapter 2: Paul's Use of the Old Testament in Romans 9.10-13. Chapter 3: Paul's Use of the Old Testament in Romans 9.14-18. Chapter 4: Paul's Use of the Old Testament in Romans 9.19-23. Chapter 5: Paul's Use of the Old Testament in Romans 9.24-29. Chapter 6: Paul's Use of the Old Testament in Romans 9.30-33. Chapter 7: The Significance of Paul's Use of the Old Testament in Romans 9 for the Exegesis and Theology of Romans and for Pauline Intertextuality.
01 Jan 2006
TL;DR: The role of the Torah in its relation to Jesus and his teaching is a prominent theme in Matthew as mentioned in this paper and it is the subject of a full-scale discussion in Matt 5:17-48.
Abstract: Matthew’s treatment of the Torah remains a much debated issue. The role of the Torah in its relation to Jesus and his teaching is a prominent theme in Matthew. It is the subject of a full scale discussion in Matt 5:17-48. Probably Matthew responds to some Jewish charges that Christians oppose the Law, a charge this Gospel emphatically denies (Matt 5:17-20). The relation between Matt 5:17-20 and the antitheses in Matt 5:21-48 remains a problem in Matthean exegesis. These antitheses raise the question whether Jesus opposed the Torah as such or the understanding of the Torah by specific Judaist groups. Related issues such as Jesus’ unusual treatment of the Sabbath, fasting and purification commands complicate the issue. Does Matthew somehow subsume the detail of Torah by the double love command as sum total of the Torah and the Prophets (Matt 22:34-40) and his double (Matt 9:13 and 12:7) and unique reference to Hos 6:6: “I desire mercy, not sacrifice”? Matthew’s frequent emphasis of the fact that Jesus came to fulfill the Law probably spread light on these questions.
TL;DR: For instance, this paper pointed out that Song 1:5 merits particular attention because of its complex employment of racial imagery, including the Bride proudly declares: "I am black and beautiful, O daughters of Jerusalem, like the tents of Qedar and like the curtains of Solomon".
Abstract: Patristic exegesis soared to sublime heights with the allegorical interpretation of the Song of Songs. This nuptial tale, replete with evocative imagery and multivalent symbolism, supplied fertile ground for the mystical musings of Origen (ca. 185–254 C.E.) and Gregory of Nyssa (ca. 335–395 C.E.). Although its overt eroticism engendered some apprehension, the profound symbolic meanings deployed by the church fathers enabled the church to embrace fully the Song of Songs as a deep reservoir of theological insight. Always provocative and potentially scandalous, it perennially generates hermeneutical difficulties. Since exegesis invariably reflects the social and historical location of the interpreter, disparate themes and issues will resonate with different readers in different eras. For a generation of scholars attentive to the problem of racism, Song 1:5 merits particular attention because of its complex employment of racial imagery. In this verse the Bride proudly declares: “I am black and beautiful, O daughters of Jerusalem, like the tents of Qedar, like the curtains of Solomon” ( []; ). Both the Hebrew and Greek word for “black,” and , have negative connotations, and the ambiguous sense of the conjunction between and constitutes the grammatical crux of the hermeneutical debate.
TL;DR: The authors apply Gerard Genette's narratology as a narrative-critical model for the exegesis of the Gospels of Mark, Luke, Matthew, and John, focusing on the role plot analysis fulfills in narrative criticism.
Abstract: Genre and plot oriented exegesis of Gospel material: Introducing narrative criticism This contribution to methodology and hermeneutics, consisting of two articles, aim to argue for combining historical criticism and narrative criticism. The first article shows how genre orientation can provide hermeneutical cues for determining an appropriate exegetical model and method. The article aims to apply Gerard Genette’s narratology as a narrative-critical model for the exegesis of Gospel material. The article focuses on the role plot analysis fulfills in narrative criticism. This discussion is illustrated with examples from the Gospels of Mark, Luke, Matthew and John. The article concludes with a preface to the second article in which aspects such as point of view and focalization, time and space, and characterization will be discussed, also applied to Gospel material.
Book•
29 Nov 2006
TL;DR: In this paper, a programmatic re-appraisal of 30 years of hermeneutics and speech-act theory is presented, and a theoretical framework for the 21st century is presented.
Abstract: Contents: Preface. Part I Situating the Subject: Situating the explorations: 'thirty years of hermeneutics' Situating a theoretical framework: 'biblical studies and theoretical hermeneutics' Re-situating hermeneutics in the 21st century: a programmatic re-appraisal today. Part II Hermeneutics and Speech-Act Theory: An application and caveat: 'the supposed power of words in the biblical writings' Speech-act theory as one tool among many: 'transforming texts' Changing the world: illocutions and 'directions of fit' 'Christological texts in Paul' More on Christology: 'Christology in Luke, speech act theory, and the problem of dualism in Christology' More on promising: 'the paradigm of promise as trustworthy, temporal, transformative, speech-acts' Retrospective re-appraisal of work on speech-act theory. Part III Hermeneutics, Semantics, and Conceptual Grammar: Justification by grace as legal fiction? 'Language-games and 'seeing as': a fresh approach to justification by faith in Paul and James' Descriptive, evaluative, and persuasive meanings: 'the Meaning of Sarx in 1 Corinthians 5.5: a fresh approach in the light of logical and semantic factors' 'Faith', 'flesh', and 'truth' as context-dependent concepts: 'language-games and polymorphous concepts' Semantics serving hermeneutics: 'semantics and New Testament interpretation' Does the Bible call all Cretans liars? 'The logical role of the liar paradox in Titus 1:12,13: a dissent from the commentaries in the light of philosophical and logical analysis' Retrospective re-appraisal: conceptual grammar and interdisciplinary research. Part IV Lexicography, Exegesis, and Reception History: Greek lexicography and context of argument: 'the 'interpretation' of tongues? A new suggestion in the light of Greek usage in Philo and Josephus' Does lexicographical research yield 'Hebrew' and 'Greek' concepts of truth? How does this relate to notions of truth today? Reception history or Wirkungsgeschichte? 'The Holy Spirit in
Book•
20 Oct 2006
29 Apr 2006
TL;DR: The main lectures of the XVIIIth Congress of the International Organization for the Study of the Old Testament (IOSOT), held in Leiden (August 2004), are presented in this paper.
Abstract: This volume presents all the main lectures of the XVIIIth Congress of the International Organization for the Study of the Old Testament (IOSOT), held in Leiden (August 2004). It is a very good sample of the main trends and progress of current biblical research on textual criticism (Qumran and Septuagint), biblical archaeology, literary criticism (especially Pentateuch, Joshua, Kings), biblical themes (especially in wisdom literature), as well as about the light thrown on biblical exegesis by current cognitive linguistics. An appendix deals with the connection between world Christianity and the study of the Old Testament. The twenty authors are among the main international figures of current biblical exegesis and their contributions are representative of the study of the Old Testament at the beginning of the third millenium.
01 Jan 2006
TL;DR: The use of the lemma in the context of the manumission of slaves in the Pentateuch has been discussed in this paper, with a focus on the sequence and relation of the laws concerning menunition of slaves.
Abstract: Alongside the history of sacrifice and the festival calendar, the question of the sequence and relation of the laws concerning manumission of slaves has been essential to any larger attempt to construct a history of Israelite religion and a compositional history of the Pentateuch. In the Covenant Code (CC), there are two laws that govern male and female slaves, respectively. In Deuteronomy (D), one law governs both genders. The slave law of the Holiness Code (H) prohibits Israelites from holding fellow Israelites as slaves but permits a hired-servant model of relationship; this law is embedded in the broader jubilee legislation of Leviticus 25. The recognition of the reuse of the lemma has several implications. It demonstrates the technical sophistication of the exegesis that underlies this chapter. Textual reworking provides a means for the creation of new law. The hermeneutical assumptions involved in such reworking require further research. Keywords: Covenant Code (CC); Deuteronomy (D); Holiness Code (H); manumission laws; Pentateuch; slave law
Book•
01 Jan 2006TL;DR: The bridegroom-messiah of Psalm 45 in the Song of Songs, Jeremiah 33:10-11 and Genesis 29:1-20 as mentioned in this paper, as well as the glorification of the BridegroomMessiah allusions to Song of Song 1:12 and Song of songs 3: 1-4
Abstract: 1. Allusions to biblical texts about marriage 2. Echoes of scripture, representative figures, and messianic exegesis 3. The revelation of the bridegroom-Messiah allusions to Jeremiah 33:10-11 and Genesis 29:1-20 4. The glorification of the bridegroom-Messiah allusions to Song of Songs 1:12 and Song of Songs 3:1-4 5. The bridegroom-Messiah of Psalm 45 in the Song of Songs, Jeremiah 33:11 and Genesis 29:1-20 6. Hearing the echoes 7. Conclusion.
Book•
15 Dec 2006
TL;DR: The use of the Bible in some early Arabic Christian Apologies has been studied in this paper, where a case study of John 1.1 and 1.18 of the Gospels is presented.
Abstract: Introduction Hikmat Kachouh The Arabic Versions of the Gospels: A Case Study of John 1.1 and 1.18 Samir Arbache Bible et liturgie chez les Arabes chretiens (VIe - IXe siecle) Shaun O'Sullivan Anti-Jewish Polemic and Early Islam Harald Suermann The Use of Biblical Quotations in Christian Apocalyptic Writings of the Umayyad Period Mark Swanson Beyond Prooftexting (2): The Use of the Bible in Some Early Arabic Christian Apologies Emmanouela Grypeou The Re-written Bible in Arabic: The Paradise Story and Its Exegesis in the Arabic Apocalypse of Peter Barbara Roggema Biblical Exegesis and Interreligious Polemics in the Arabic Apocalypse of Peter -The Book of the Rolls David Bertaina The Development of Testimony Collections in Early Christian Apologetics with Islam David Thomas The Bible and the Kalam Gabriel Said Reynolds The Qur'anic Sarah as Prototype of Mary Gordon Nickel Early Muslim Accusations of tahrif: Muqatil Ibn Sulayman's Commentary on Key Qur'anic Verses Clare Wilde Is There Room for Corruption in the 'Books' of God? Mark Beaumont 'Ammar al-Basri on the Alleged Corruption of the Gospels Sandra Keating The Use and Translation of Scripture in the Apologetic Writings of Abu Ra'ita al-Takriti Maha El-Kaisy Friemuth Al-Radd al-Jamil: al-Ghazali's or Pseudo-Ghazali's? Lejla Demiri Hanbalite Commentary on the Bible: Analysis of Najm al-Din al-Tufi's (d. 716/1316) Al-Ta'liq Lucy-Anne Hunt Illustrating the Gospels in Arabic: Byzantine and Arab Christian Miniatures in Two Manuscripts of the Early Mamluk Period in Cambridge Juan Pedro Monferrer-Sala A Nestorian Arabic Pentateuch used in Western Islamic Lands Natalia Smelova Biblical Allusions and Citations in the Syriac Theotokia according to the MS Syr. New Series 11 of the National Library of Russia, St Petersburg Bibliography
01 Jan 2006
TL;DR: Grelot as mentioned in this paper examines the language of symbolism in the Bible, categorizing, explaining, and illuminating the Scriptural use of language to reveal God, showing how its language works to make perceptible that which, in the purpose of God, cannot otherwise be explained.
Abstract: How does one describe God who is utterly "other"? Neither the concrete definitions of science nor the abstractions of philosophy can provide the words needed. Rather, the words the Bible uses to describe God spring from the mysteries of the human condition: figurative language, relationship language, even the language of imagination and mythology. Pierre Grelot examines the language of symbolism in the Bible, categorizing, explaining, and illuminating the Scriptural use of language to reveal God. The symbolic language used in the two Testaments of the Bible can suggest supernatural realities without having to define them. And the Bible is soaked in the supernatural: from the parting of the Red Sea and the guidance of God's chosen people through the wilderness, to the virgin birth, miracles, and resurrection of Jesus Christ. In order to understand the Bible, it is not enough to understand dates, places, authors, and literary genre; we must also understand its language. This Bible's symbolic language is theological, but it is very distinctive from the theological language of Greco-Roman, medieval, or modern culture. Nevertheless, it is the Bible's symbolic language that is most expressive and best able to engage the cultures where the Christian faith is growing most rapidly today, such as those in Asia and in Africa. Indeed, such symbolic language may now also be well-suited to engaging Western societies, where a rationalist culture has dulled religious sensibilities. In proposing a way to classify the Bible's symbols, Grelot shows how its language works to make perceptible that which, in the purpose of God, cannot otherwise be explained.
Dissertation•
01 Jan 2006
TL;DR: Open Silence: An Application of the Perennial Philosophy to Literary Creation is a dissertation that combines a creative component, which is a long, narrative poem, with a framing essay that is an exegesis on the creative component as mentioned in this paper.
Abstract: Open Silence: An Application of the Perennial Philosophy to Literary Creation is a dissertation that combines a creative component, which is a long, narrative poem, with a framing essay that is an exegesis on the creative component. The poem, entitled The Silence Inside the World, tells the story of four characters, an albino woman in a coma, an immortal wizard, a dead painter, and an unborn soul, as they strive to comprehend the bizarre, dream-like realm in which they find themselves. The narrative utilizes various metaphysical elements of the Perennial Philosophy for the creation of character, event and setting, and also uses the concept of Imagination as the power and place of creative endeavour. The poem comprises 8,170 lines of blank verse arranged in three-line stanzas, for a total of 62,816 words. The exegesis accompanying The Silence Inside the World explains the creative value to the writer of the philosophy underlying the work. It does this by examining the artistic and critical experiences arising out of the writing of the poem. The first half of the exegesis, entitled 'Intentions: Tzimtzum', explores the biographical background of the author, those influences not only on the motivation to write such a creative text, but also on the original desire to investigate such creativity and spirituality in the first place. It also examines those elements of the Perennial Philosophy felt necessary for incorporation into the creative component. The section then delineates the factors Harold Bloom considers necessary for the creation of strong work and considers how the intended creative project may fulfil these requirements. Finally, 'Intentions' presents those creative, mythic and symbolic 2 Word count includes title page and chapter titles. materials gleaned from the critical process that are likely to be prove useful for the creative component. The shorter, second half of the essay, entitled 'Reflections: Tikkun', examines the intricacies of the drafting process for the poem and for the thesis as a whole, as well as the lessons gathered from the project and its overall success. The section ends with suggestions for further work not only for the present author, but also for others, writers and critics alike. The full exegesis, which comprises the segments 'Introduction', 'Intentions: Tzimtzum', 'Reflections: Tikkun', and 'Conclusion', totals 37,077 words.
Dissertation•
31 May 2006
TL;DR: In this paper, the authors present a survey of the state of the art in the field of bioinformatics: http://www.biomedical-information-engineering.org/
Abstract: ............................................................................................... 260
Book•
31 Dec 2006TL;DR: In this paper, the author sheds new light on an old and somehow puzzling text, Isaiah 18, and demonstrates how Isa 18 can be seen as a coherent whole by showing itself to be an example of Hebrew rhetoric.
Abstract: This volume sheds new light on an old and somehow puzzling text, Isaiah 18. Even though the majority of scholars over the years has regarded this chapter difficult to fully understand, the author of this volume demonstrates how Isa 18 can be seen as a coherent whole by showing itself to be an example of Hebrew rhetoric.
TL;DR: The Venerable Bede (672/673/735) composed fourteen homilies based upon pericopes from the gospel of Luke as well as a complete verse-by-verse exegesis of this same book.
Abstract: The Venerable Bede (672/673–735) composed fourteen homilies based upon pericopes from the gospel of Luke as well as a complete verse-by-verse exegesis of this same book. Examination of the vocabulary, syntax and structure of these homilies and exegesis shows portions to be strikingly similar, one having been derived from the other. Analysis of how related passages from one work have been altered to fit the other reveals much about the purposes and intended audiences of each.