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1000 tulosta hakusanalla Jeremiah Bascom Reeves
Myths And Folk Tales Of The Russians, Western Slavs And The Magyar
Jeremiah Curtin
Kessinger Pub
2008
pokkari
Principles Of Politics From The Viewpoint Of The American Citizen
Jeremiah Whipple Jenks
Kessinger Pub
2008
pokkari
A New And Full Method Of Settling The Canonical Authority Of The New Testament V3: To Which Is Subjoined A Vindication Of The Former Part Of St. Matth
Jeremiah Jones
KESSINGER PUBLISHING, LLC
2008
sidottu
Treatise Of Plane Trigonometry, And The Mensuration Of Heights And Distances To Which Is Prefixed A Summary View Of The Nature And Use Of Logarithms (1855)
Jeremiah Day
KESSINGER PUBLISHING CO
2008
muu
Bernard Lile: An Historical Romance, Embracing The Periods Of The Texas Revolution And The Mexican War (1856)
Jeremiah Clemens
KESSINGER PUBLISHING, LLC
2008
sidottu
An Introduction To Algebra: Being The First Part Of A Course Of Mathematics, Adapted To The Method Of Instruction On The American Colleges (1850)
Jeremiah Day
KESSINGER PUBLISHING, LLC
2008
sidottu
Life Of Charles Sumner (1874)
Jeremiah Chaplin; Jane Dunbar Chaplin
KESSINGER PUBLISHING, LLC
2008
sidottu
Breaking Monotheism makes the case that the failed vision of a theocratic utopia in the biblical texts has contributed (in a structural sense) to the exclusionary focus of monotheistic religion. Using the Persian province Yehud as its primary case study, this work embodies a special focus on the interaction between religion and the social-political body in several important areas: (1) power relations in the province, (2) land as private property and its economic impact, (3) political structure and the "rule of law," (4) monotheistic religious identity in Palestine and its tendency toward "cultural" exclusion, and (5) social group formation in the midst of conflict. This work makes the case that cultural-religious patterns and trends that would later prove formative for Judaism and Christianity as monotheistic religions began with the failed reality of a theocracy in Yehud. Thus, and this point will be demonstrated in the work, Yehud offers not only a historical subject for analysis but also a model through which to analyze and understand the development of the broader framework of later monotheistic religions.
This work offers a social-scientific analysis of Yehud and uses that analysis to construct a model through which to analyze later monotheistic religious developments.
Among the variety of social-political reconstructions of Persian-period Yehud, one "consensus" stands out - one which states that the Jerusalem priesthood enjoyed a prominent level of authority, symbolized in the Jerusalem temple. Unfortunately, this leads easily into conclusions of a theocracy in Yehud. The problem, in part, is due to the immediate association of priests assumed to be authoritative with that of a theocratic governing structure.To address this problem, at least three aspects of Yehud's governing structure(s) require further attention: (1) the social implications of a particular governing structure within a society; (2) the developments of a society leading up to that governing structure; and (3) a clearly articulated definition of the term and concept of theocracy. Since many scholars appear to depend upon a theocratic "structure" or "spirit" at some point in their discussions of Persian-period Yehud, one would usualy expect to find a clear definition of theocracy. Instead, a hasty and ill-equipped definition that seems to avoid addressing the social and political complexities is often used.The conclusion is that no power or political vacuum appears to have existed allowing the priesthood to claim power in Yehud. The Persian empire did not allow territories to develop autonomous governing structures (Chapter 2). The social, economic, and political realms of Yehud functioned within the framework of Persian imperial administration (Chapter 3). And the term theocracy, when defined according to social-scientific requirements (Chapter 4), does not accurately describe the social-political context of Yehud during the Persian period (Chapter 5).
All four canonical gospels identify the resurrection of Jesus, yet none detail the exact moment of its happening. The absence of this narrative detail was hotly contested in the second century, when critics derided a resurrection account without credible witness. Thus, the discovery of the Akhmim fragment at the end of the 19th century, which purports to provide exactly that detail, is a huge and surprisingly under-utilised addition to Biblical scholarship of the Apocryphal gospels. Johnston examines both the impact of this discovery on the scholarship at the time, and argues for the dating of the fragment to the second century AD. He identifies shared characteristics with other documents from this period, including a rise in anti-semitic feeling, and developments in concepts of the afterlife, and makes a claim for this fragment being the text that aided the development of these movements.The Second Century was the key time in which the non-canonical Biblical texts were established. It was also the era in which theologies which would become 'orthodox' in the third century were penned and defined. The significance, then, of dating the Akhmim fragment to the second century AD is huge. This work will be of great use to scholars of Second Temple Judaism, and those with an interest in the creation of the ideas that surround scholarship of the Bible.
This book is open access and available on www.bloomsburycollections.com. It is funded by Knowledge Unlatched.For biblical authors and readers, law and restoration are central concepts in the Bible, but they were not always so. To trace out the formation of those biblical concepts as elements in defensive strategies, Cataldo uses as conversational starting points theories from Zizek, Foucault and Deleuze, all of whom emphasize relation and difference. This work argues that the more modern assumption that biblical authors wrote their texts presupposing a central importance for those concepts is backwards. On the contrary, law and restoration were made central only through and after the writing of the biblical texts - in particular, those that were concerned with protecting the community from threats to its identity as the "remnant". Modern Bible readers, Cataldo argues, must renegotiate how they understand law and restoration and come to terms with them as concepts that emerged out of more selfish concerns of a community on the margins of imperial political power.
This book is open access and available on www.bloomsburycollections.com. It is funded by Knowledge Unlatched.For biblical authors and readers, law and restoration are central concepts in the Bible, but they were not always so. To trace out the formation of those biblical concepts as elements in defensive strategies, Cataldo uses as conversational starting points theories from Zizek, Foucault and Deleuze, all of whom emphasize relation and difference. This work argues that the more modern assumption that biblical authors wrote their texts presupposing a central importance for those concepts is backwards. On the contrary, law and restoration were made central only through and after the writing of the biblical texts - in particular, those that were concerned with protecting the community from threats to its identity as the "remnant". Modern Bible readers, Cataldo argues, must renegotiate how they understand law and restoration and come to terms with them as concepts that emerged out of more selfish concerns of a community on the margins of imperial political power.