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The Gospel of Mark is the second of the four canonical Gospels and one of the three synoptic Gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death, the burial of his body, and the discovery of his empty tomb. It portrays Jesus as a teacher, an exorcist, a healer, and a miracle worker, though it does not mention a miraculous birth or divine pre-existence. Jesus refers to himself as the Son of Man. He is called the Son of God but keeps his messianic nature secret; even his disciples fail to understand him. All this is in keeping with the Christian interpretation of prophecy, which is believed to foretell the fate of the messiah as suffering servant.
The Gospel of Matthew is the first book of the New Testament of the Bible and one of the three synoptic Gospels. It tells how Israel's messiah (Christ), Jesus, comes to his people but is rejected by them and how, after his resurrection, he sends the disciples to the gentiles instead. Matthew wishes to emphasize that the Jewish tradition should not be lost in a church that was increasingly becoming gentile. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews, particularly with its sharp criticism of the scribes and Pharisees with the position that through their rejection of Christ, the Kingdom of Heaven has been taken away from them and given instead to the church.
The Gospel of John is the fourth of the New Testament's four canonical Gospels. It contains a highly schematic account of the ministry of Jesus, with seven "signs" culminating in the raising of Lazarus and seven "I am" discourses culminating in Thomas's proclamation of the risen Jesus as "my Lord and my God". The gospel's concluding verses set out its purpose, "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."
Apocalypse is a literary genre originating in Judaism in the centuries following the Babylonian exile but persisting in Christianity and Islam. In it a supernatural being reveals cosmic mysteries or the future to a human intermediary. The means of mediation include dreams, visions and heavenly journeys, and they typically feature symbolic imagery drawn from the Jewish Bible, cosmological and (pessimistic) historical surveys, the division of time into periods, esoteric numerology, and claims of ecstasy and inspiration. Almost all are written under pseudonyms, claiming as author a venerated hero from previous centuries, as with the Book of Daniel, composed during the 2nd century BCE but bearing the name of the legendary Daniel from the 6th century BCE.
Ethics in the Bible refers to the system(s) or theory(ies) produced by the study, interpretation, and evaluation of biblical morals, that are found in the Hebrew and Christian Bibles. It comprises a narrow part of the larger fields of Jewish and Christian ethics, which are themselves parts of the larger field of philosophical ethics. Ethics in the Bible is unlike other western ethical theories in that it is seldom overtly philosophical. It presents neither a systematic nor a formal deductive ethical argument. Instead, the Bible provides patterns of moral reasoning that focus on conduct and character in what is sometimes referred to as virtue ethics. This moral reasoning is part of a broad, normative covenantal tradition where duty and virtue are inextricably tied together in a mutually reinforcing manner.
Biblical cosmology is the account of the universe and its laws in the Bible. The Bible was formed over many centuries, involving many authors, and reflects shifting patterns of religious belief; consequently, its cosmology is not always consistent. Nor do the biblical texts necessarily represent the beliefs of all Jews or Christians at the time they were put into writing: the majority of the texts making up the Hebrew Bible or Old Testament in particular represent the beliefs of only a small segment of the ancient Israelite community, the members of a late Judean religious tradition centered in Jerusalem and devoted to the exclusive worship of Yahweh.
More than 100 complete translations into English languages have been produced. Translations of Biblical books, especially passages read in the Liturgy can be traced back to the late 7th century, including translations into Old and Middle English.
John Dominic Crossan is an Irish-American New Testament scholar, historian of early Christianity and former Catholic priest who was a prominent member of the Jesus Seminar, and emeritus professor at DePaul University. His research has focused on the historical Jesus, the theology of noncanonical Gospels, and the application of postmodern hermeneutical approaches to the Bible. His work is controversial, portraying the Second Coming as a late corruption of Jesus' message and saying that Jesus' divinity is metaphorical. In place of the eschatological message of the Gospels, Crossan emphasizes the historical context of Jesus and of his followers immediately after his death. He describes Jesus' ministry as founded on free healing and communal meals, negating the social hierarchies of Jewish culture and the Roman Empire.
In contrast to the variety of absolute or personal names of God in the Old Testament, the New Testament uses only two, according to the International Standard Bible Encyclopaedia. From the 20th century onwards, "a number of scholars find various evidence for the name [YHWH or related form] in the New Testament.
James L. Kugel is professor emeritus in the Bible department at Bar Ilan University in Israel and the Harry M. Starr Professor Emeritus of Classical and Modern Hebrew Literature at Harvard University. Since 2017, he has been a member of the Israel Academy of Sciences and Humanities.
Willis Barnstone is an American poet, religious scholar, and translator. He was born in Lewiston, Maine and lives in Oakland, California. He has translated works by Jorge Luis Borges, Antonio Machado, Rainer Maria Rilke, Pedro Salinas, Pablo Neruda, and Wang Wei, as well as the New Testament and fragments by Sappho and pre-Socratic philosopher Heraclitus (Ἡράκλειτος).
Bradford Humes Young, also known as Brad Young, is a professor of Biblical Literature in Judeo Christian Studies at the Graduate Department of Oral Roberts University (ORU). He is also founder and president of the Gospel Research Foundation, Inc.
The Hebrew Bible and the New Testament both contain narratives, poems, and instructions which describe, encourage, command, condemn, reward, punish and regulate violent actions by God, individuals, groups, governments, and nation-states. Among the violent acts referred to are war, human sacrifice, animal sacrifice, murder, rape, genocide, and criminal punishment. Violence is defined around four main areas: that which damages the environment, dishonest or oppressive speech, and issues of justice and purity. War is a special category of violence that is addressed in four different ways including pacifism, non-resistance, just war and crusade.
Christine Hayes is an American academic and scholar of Jewish studies, currently serving as the Sterling Professor of Religious Studies in Classical Judaica at Yale University, specializing in Talmudic and Midrashic studies and Classical Judaica.
George Eulan Howard was an American Hebraist, noted for his publication of an old Hebrew edition of Matthew. He was a full Professor Emeritus and Head of the Department of Religion and Hebrew (Ret.) at the University of Georgia, Athens, GA. Howard also was a former President of the Society of Biblical Literature, Southeastern Region.
The rash promise, also blind promise or rash boon is a promise given without considering its consequences. It is a common motif in medieval and folk literature, especially fairy tales. It is classified in the Motif-Index of Folk-Literature as motif M223 and likely has an Oriental origin.
William Franke is an American academic and philosopher, professor of Comparative Literature at Vanderbilt University. A main exposition of his philosophical thinking is A Philosophy of the Unsayable (2014), a book which dwells on the limits of language in order to open thought to the inconceivable. On this basis, the discourses of myth, mysticism, metaphysics, and the arts take on new and previously unsuspected types of meaning. This book is the object of a Syndicate Forum and of a collective volume of essays by diverse hands in the series “Palgrave Frontiers in Philosophy of Religion”: Contemporary Debates in Negative Theology and Philosophy. Franke's apophatic philosophy is based on his two-volume On What Cannot Be Said: Apophatic Discourses in Philosophy, Religion, Literature, and the Arts (2007), which reconstructs in the margins of philosophy a counter-tradition to the thought and culture of the Logos. Franke extends this philosophy in an intercultural direction, entering the field of comparative philosophy, with Apophatic Paths from Europe to China: Regions Without Borders. In On the Universality of What is Not: The Apophatic Turn in Critical Thinking, Franke argues for application of apophatic thinking in a variety of fields and across disciplines, from humanities to cognitive science, as key to reaching peaceful mutual understanding in a multicultural world riven by racial and gender conflict, religious antagonisms, and national and regional rivalries.
Steven Phillip Weitzman is an American scholar of Jewish studies and religious studies, with interests that include the origins and early history of Judaism and the history of the Bible's reception. He has served as the Ella Darivoff Director of the Herbert D. Katz Center for Advanced Judaic Studies at the University of Pennsylvania since 2014. He is also the Abraham M. Ellis Professor of Semitic Languages and Literatures in the department of Religious Studies at the University of Pennsylvania.
Harold Fisch, also known as Aharon Harel-Fisch, was a British-Israeli author, literary critic, translator, and diplomat. He was a Professor of English and Comparative literature at Bar-Ilan University, of which he served as Rector from 1968 to 1971. He was awarded the Israel Prize for Literature in 2000.
The first circle of hell is depicted in Dante Alighieri's 14th-century poem Inferno, the first part of the Divine Comedy. Inferno tells the story of Dante's journey through a vision of hell ordered into nine circles corresponding to classifications of sin. The first circle is Limbo, the space reserved for those souls who died before baptism and for those who hail from non-Christian cultures. They live eternally in a castle set on a verdant landscape, but forever removed from heaven.
References
- 1 2 Brenda Deen Schildgen receives the Helen and Howard Marraro Prize for “Dante and Violence”
- 1 2 3 Brenda Deen Schildgen
- 1 2 Brenda Deen Schildgen
- ↑ Paul Strohm, Ripe for Conversion, book review, London Review of Books, Vol. 24 No. 13, 2002
- ↑ Habits of the mind : prejudice and ideology in the reading of the Gospel of Mark
- 1 2 Brenda Deen Schildgen
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