Sacred Scripture

This thesis (1999) delves into Nasr Hamid Abu Zayd's hermeneutics of the Qur'an, which was, at that time, not yet systematically formulated. It tries to reconstruct his theories of text and interpretation based on his works, and gives some examples in which he implemented his hermeneutics, such as the issues of  evil forces (jinn, shayâtîn, sihr and hasad), ribâ and interest, slavery,  polygamy, and women's Inheritance. Abu Zayd's contribution to Qur'anic hermeneutics is important in developing critical Qur'anic scholarship.

This book provides a comprehensive investigation of the political dimensions of civil religion in the United States. By employing an original social-psychological theory rooted in semiotics, it offers a qualitative and quantitative empirical examination of more than fifty years of political rhetoric. Further, it presents two in-depth case studies that examine how the cultural, totemic sign of ‘the Founding Fathers’ and the signs of America’s sacred texts (the Constitution and the Declaration of Independence) are used in attempts to link partisan policy positions with  notions that the country collectively holds sacred. The book’s overarching thesis is that America’ s civil religion serves as a discursive framework for the country’s politics of the sacred, mediating the
demands of particularistic interests and social solidarity through the interaction of social belief and institutional politics like elections and the Supreme Court. The book penetrates America’s unique political religiosity to reveal and unravel the intricate ways in which politics, political institutions, religion and culture intertwine in the United States.

Il vangelo che viene proclamato questa domenica è tratto dal capitolo 10 secondo Giovanni (Gv 10,27-30). Questo capitolo si trova al centro dell'intera narrazione evangelica e, come avviene in ambito geometrico, la centralità reca in sé la convergenza di ciò che sta attorno. Data la menzionata geometria, lasciamo che questa continui ad aiutarci.

While the Judeo-Christian religious tradition promotes an image of God characterized by mercy and compassion, one cannot deny the startling images in scripture of a wrathful God who seemingly condones sexual violence and rape as divinely-sanctioned punishments. This article reviews existing interpretive strategies designed to salvage the image of a merciful and compassionate deity despite depictions of a violent and sexually-violating God in the scriptural texts. These attempts at interpretation, however, are not without their limitations and problems. After surveying and critiquing attempts at interpreting images of divine wrath, this article seeks to reinterpret the texts as a divinely-inspired and implicit critique of the religious tradition itself-one which has enabled and even promoted sexual subjugation, violence, and trauma in the name of God.

In Ps 1,2 it is assumed that the readers understand the expression the Torah of Yahweh and so no interpretation is provided. The phrase acquires its meaning by means of referents external to the psalm (cf. Josh 1; 24). Psalm 1 displays anaphoric (to the Pentateuch and the Prophets) and cataphoric references (to the Psalter) and these two sets of references are connected to each other. The concept of the Torah of YHWH in its context establishes a fundamental moment in the metatextual function of Ps 1 with regard to the Psalter. The Psalter is connected to the authoritative Scriptures (Torah and Nebi’im) and understood as belonging itself to the Torah of YHWH.

The literary genesis of many texts within the Hebrew Bible can be explained as scriptural expansion ("Fortschreibung") or exegesis: Later texts expand older texts and regularly adapt them to new situations inside or outside the texts. The literary techniques and hermeneutical
reasons behind these processes are manifold, however not yet categorized comprehensively.
The volume attempts to demonstrate and categorize such phenomena of scriptural expansion ("Fortschreibung") or exegesis in the Pentateuch, its textual history, as well as in empirical examples from Qumran, Egypt and Mesopotamia in order to reveal their techniques, hermeneutics and theological intentions.

Öz: Kutsal kitapların günümüzde hak ettiği değeri görmesi için çeşitli vasıtalarla din adamları, dinlerin mensupları ve dinî kurumlar tarafından vurgu yapıldığı görülmektedir. Bu yollardan biri olarak seçilen film/sinema, görselliğin ön planda olduğu çağımızda kullanışlı ve kıymetli bir araç olarak ortaya çıkmaktadır. Film, dinî mesajların doğrudan ve/veya dolaylı yollardan bilinçaltına işlenmesi şeklinde kullanılan bir vasıta olmuştur. Albert ve Allen Hughes kardeşlerin yönettiği, ünlü aktör Denzel Washington'ın başrolünü üstlendiği "The Book of Eli" (Tanrı'nın Kitabı) filmi, Hıristiyanlıktaki Tanrı, peygamber, kutsal kitap ve insan anlayışı hakkında önemli bilgiler içermektedir. Film hem Hıristiyanlara kendi kutsal kitaplarına daha fazla değer vermeleri gerektiği fikrini aşılamakta hem de diğer dinlerin müntesiplerine, bu kitabı uygulayan kişilerin dünyayı nasıl yönetebileceği, yani ne kadar önemli bir kitaba sahip oldukları mesajını vermektedir. Bu filmin, kutsal kitap vurgusuyla birlikte verdiği başka mesajlar da vardır. Bunların en önemlileri, eskatolojik, apokaliptik vurgular ile seçilmiş bir elçinin Tanrı tarafından her şartta korunacağı ve mesaj yerine ulaştırılıncaya kadar destekleneceği fikridir. Aynı zamanda filmde arka planda, deizm düşüncesinin aksine, insanları başıboş bırakmayacak bir Tanrı düşüncesi de işlenmektedir. Bu çalışma, mezkûr film örneğinde, filmlerde dinî öğelerin kullanılması, mesajların verilmesi ve kutsal kitapların değerinin vurgulanmasının keyfiyeti hususunda bir analiz yapmayı amaçlamaktadır.

Abstract: It is seen that the holy books are emphasized by religious institutions, clergy or religious people through various means in order to see the value they deserve, as they used to, again today. Film/cinema, chosen as one of these ways, emerges as a useful and valuable tool in our age when visuality is at the forefront. Film/cinema has also been a tool used to convey religious messages both directly and indirectly to the subconscious. "The Book of Eli", directed by brothers Albert and Allen Hughes and starring the famous actor Denzel Washington contains important information about God, the prophet, the holy book, and human understanding in Christianity. The Film both instilled in Christians the idea that they should value their own scriptures more and gave the message to members of other religions about how the people who practice it can rule the world, that is, how important a book they have. This study aims to make an analysis of the use of religious elements in films, how to give messages and to emphasize the value of holy books in the aforementioned film example.

La Sindone è emblema della fede.
La fede è storia, e, in virtù di ciò, richiede che nei suoi confronti ci si rivolga con un approccio critico-scientifico.
Tuttavia la stessa fede rivela come tale appressamento risulti insufficiente e limitato, ovvero da compensare e corroborare, in quanto questa è considerazione del Signore Gesù Cristo a partire dalla sua comunione col Padre e con lo Spirito.

The Chinese Buddhist canon is a systematic collection of all translated Buddhist scriptures and related literatures created in East Asia and has been regarded as one of the “three treasures” in Buddhist communities. Despite its undisputed importance in the history of Buddhism, research on this huge collection has remained largely the province of Buddhologists focusing on textual and bibliographical studies. We thus aim to initiate methodological innovations to study the transformation of the canon by situating it in its modern context, characterized by intricate interactions between East and West as well as among countries in East Asia.
During the modern period the Chinese Buddhist canon has been translated, edited, digitized, and condensed as well as internationalized, contested, and ritualized. The well-known accomplishment of this modern transformation is the compilation of the Taisho Canon during the 1920s. It has become a source of both doctrinal orthodoxy as well as creativity and its significance has greatly increased as Buddhist scholarship and devotionalism has utilized the canon for various ends. However, it is still unclear what led to the creation of the modern editions of the Buddhist canon in East Asia. This volume explores the most significant and interesting developments regarding the Chinese Buddhist canon in modern East Asia including canon formation, textual studies, historical analyses, religious studies, ritual invention, and digital research tools and methods.

L’elaborato in questione parte da un’idea alquanto ardita: porre a raffronto, mantenendo sempre come fondale l’osservazione della Sindone, le risurrezioni presenti nel Nuovo Testamento, con la Risurrezione per antonomasia, ovvero quella di Gesù.

تتناول هذه الدراسة حجم وطبيعة التأثير الذي أحدثته فلسفة ابن رشد (1126 – 1198) على أحد أهم وأشهر فلاسفة اليهود في العصور الوسطى، إن لم يكن أهمهم على الإطلاق، وهو موسى بن ميمون (1135 – 1204). ظهرت آثار الكثير من الأفكار الرشدية في كتاب ابن ميمون "دلالة الحائرين"، وأشار إليها عدد من الباحثين. لكن لا تنشغل هذه الدراسة بمجرد رصد حضور الأفكار الرشدية في كتاب ابن ميمون، بل تهتم بصفة أساسية بالبحث في الأصول الرشدية لمنهج ابن ميمون في كتابته لـ"دلالة الحائرين". كما تحاول الدراسة أن تثبت صحة هذه النتيجة بالاستعانة بفيلسوف يهودي آخر هو سبينوزا (1632-1677)، الذي وجه نقداً لمنهج ابن ميمون في التأويل في كتابه "رسالة في اللاهوت والسياسة". وتكشف الدراسة في نهايتها عن اتفاق سبينوزا مع ابن رشد في منهجه في التأويل وفي طرق معالجته للعلاقة بين الدين والفلسفة أو الوحي والعقل، مما يكشف عن رشديته المتسقة التي لم تتوافر لدى أي رشدي يهودي سابق عليه.

Inspired by the Holy Spirit, the Sacred Writers composed the bible which God bestowed on mankind in order to teach, to reprove, to correct and to instruct in justice so that the Children of God may be perfect. The Holy Church considers this heaven-sent treasure the most valuable source of doctrine on faith and morals. This is why in recent times, and at other times when the divine origin and correctness of its interpretation are questioned, the Church undertakes its defense and protection with great zeal and care. Among the bodies that have taken part and those still taking part in this defense and protection are the Council of Trent, the Vatican Council and lastly, Pope Leo XIII in his encyclical letter-Providentissimus Deus. Pope Pius XII in this encyclical letter declares his interest to commemorate the fiftieth anniversary of the publication of Pope Leo XIII's encyclical letter by first of all, ratifying and inculcating its teachings with the aim of helping to consolidate and perfect its exhortations and secondly, by pointing out what seems necessary in the present day with the intention of encouraging all those who devote themselves to the study of the Bible. Pope Pius sets forth to expound the content of Providentissimus Deus and to defend them. He first of all posits, as contained in the in the above mentioned encyclical letter, that there is no error if the sacred writer, speaking of the things of the physical order, went by what sensibly appeared. He continues by saying that the sacred writer is not also to be taxed with error if copyists have made a mistake or the real meaning of a passage remains ambiguous and finally, that it is absolutely wrong and forbidden to narrow inspiration to certain passages of the Holy scripture or to admit that the sacred writer has erred as it is impossible that God, the supreme Truth, can utter that which is not true. The Holy Father makes a clarion call here, as he proclaims the above teaching of his predecessor, urging all to adhere to it religiously. Concerning what should obtain in the present day, he makes an addition by inculcating obedience to the above counsels and exhortations. Following the founding, by Pope Leo XIII, of a counsel of eminent men whose duty was to ensure that the sacred texts received thorough exposition and were kept safe, other Predecessors

Ancient rhetorical tradition discussed the possible semantic discrepancy between the written words (scripta) and writer’s intention (voluntas). In the case of such discrepancy, the intended meaning of an author was usually preferred to the lexical/syntactic meaning of a text. The debate about the hermeneutical importance of authorial intention continues in modern hermeneutics. There are those for whom the meaning of a text is isomorphic with authorial intention, and those for whom the meaning of a text is completely independent from authorial intention. In comparison with these extreme positions, Augustine seems to hold a middle ground. He has both hermeneutical and theological reasons for avoiding the one-sided extremes.
Augustine defends the importance of human authorial intention as an undeniable factor not only in the existence of the signa data (i.e., words/sentences as intentional signs), but partially also in the establishment of their meaning(s). Nevertheless, he postulates certain restrictions to the human authorial intention in determining the meaning(s) of scriptural texts. Accordingly, this paper investigates these restrictions or qualifications that Augustine postulates for the acknowledged hermeneutical role of authorial intention. I will argue that, for Augustine, there were primarily two reasons for defending a limited role of (the human) authorial intention in interpretation of the Scriptures.
1. The Scriptures as a double-authored text (i.e., a text authored by God and humans) prevent the human authorial intention from being the ultimate hermeneutical criterion.
2. To equate the human authorial intention with the meaning of a text would tie the meaning of the canonical texts to the past history and may eliminate the possibility of Christological interpretations of the Old Testament.

For Muslims, the Qur’an is the word of God, preserved on a well-guarded tablet and revealed, through the angel Gabriel (Jibril), to the Prophet Muhammad in 611 CE. The miraculous event first occurred when Muhammad, aged 40, was meditating in a cave on Mount Hira’, three miles from Mecca, on the night of al-Qadr (the Night of Power), which is 23 Ramadan. The revelation was intermittent and lasted between twenty and twenty-five years. This revelation later became the Islamic Scripture i.e. the Quran. This holy Quran is the bedrock of Islamic faith and philosophy and praxis. This seminar explicitly deals with The Holy Qur’an.

This paper develops three main points about the relationship of Christ with the Sacred Scripture: first of all, his flesh, his body, his humanity, is the key and clue to open the understanding of the holy Bible. Secondly, Christ is the real and ultimate interpreter of the Scripture. Thirdly, He himself is the content of the Old and New Testament.

The relationship between scripture and Christian liturgy is one that was discussed and assumed in much of the liturgical and ecumenical literature in the twentieth century. The majority of that work focused on the use of the Bible within liturgical rites in general and not within the text of specific liturgical rites. This article is a constructive proposal of a comprehensive taxonomy to describe all the possible ways that a liturgical text can appropriate scripture as a source. Such attention to the ways biblical texts and exegesis are reflected in euchological texts not only has the potential to provide clarity on how the early Christians related to the Bible in general and within their liturgical rites. It may also provide an additional source for answering questions about the dating and provenance of particular rites by identifying the overlap with strains of patristic exegesis, for which we possess significant evidence.

學界對清代（1644—1912）皇室與佛教的互動展開全面考察。清宮宗教藝術之研究向來以藏傳佛教為重心，涉及京城內外建造的一系列六品佛樓以及數量眾多的造像和法器。滿清帝王對其他宗教傳統的認知，囿於傳世文物及史料不足，一直難以深入探討。乾隆早期，皇帝交蘇州織造訂製一批供養御筆寫經的雕漆匣，器表雕刻之神像是道教與佛教視覺文化在清宮交融的稀見材料，迄今仍乏人關注。本文先分析經匣樣式及神譜構成，藉助造辦處活計清檔去重組其設計過程，再結合高宗的寫經活動與供奉場景，比較他在兩大宗教的供養人角色。經匣設計與御書經冊相配合，供奉於紫禁城內多間道教宮觀及佛堂，表明官方宗教活動的重心雖然在於藏傳佛教，道教仍是皇室祭祀不可或缺的組成部分。雕漆神譜濃縮了乾隆皇帝對佛道二教的宇宙觀，反映其常年定期抄經、事神禮佛，祈求靈驗之虔敬心態。神像經匣與寫經共同構建宗教聖物，作為頭位供奉品的重要性延續至清末，除為帝王個人祈福延壽之外，亦具有護國佑民的作用。

Drawing on a series of Six-class Buddhist Pavilions constructed in Beijing and beyond, as well as abundant statues and ritual implements enshrined inside them, recent scholarship on religious art at the Qing (1644-1912) court has mainly focused on the dynamic relationship between the imperial household and Tibetan Buddhism. Due to the lack of extant artifacts and archival sources, the question of how Manchu Qing rulers perceived other religious traditions has yet to be fully explored. During the early Qianlong reign, a set of carved lacquer boxes were imperially commissioned in Suzhou to encase Daoist and Buddhist scriptures transcribed by the Qianlong emperor. Carved images of numerous deities decorated on lacquer surfaces serve as rare evidence of the convergence of Buddhist and Daoist visual cultures at the Qing court, and they still remain obscure. This article first analyzes the style and deity formations of the scripture boxes, contextualizing their production in light of the Archives of the Imperial Workshops (Qinggong Neiwufu zaobanchu dang’an zonghui). It then reconstructs the distinct roles of Daoism and Buddhism in imperial patronage by focusing on Qianlong’s scripture transcriptions and their interior displays. Elaborately designed and combined as a whole, the lacquer boxes and imperially transcribed scriptures served as religious offerings enshrined at various Daoist and Buddhist temples in the Forbidden City. Despite the official emphasis on Tibetan Buddhism, Daoism was an integral part of court rituals of the time. The Daoist and Buddhist pantheons on lacquer boxes offer a glimpse of Qianlong’s religious cosmology, as reflected in his regular scripture copying and devout prayers to myriad deities for merit-making and efficacy. As the most important offerings until the downfall of the Qing dynasty, together they constitute the sacred objects that offered blessings and protection not only for Qianlong himself but for the empire under the Manchu rule.

La Sagrada Escritura... es el hablar de Dios en tanto que, por inspiración del Espíritu divino, es consignado por escrito» (DV 9). Así ha entendido desde siempre la Iglesia el tesoro de las Escrituras, que conserva y transmite con la veneración que merece el testimonio apostólico. De ello da prueba el Enquiridion bíblico, recopilación bilingüe de documentos eclesiales (patrísticos, papales, conciliares, sinodales) acerca de la Biblia, desde el s. II hasta el año 2001; muchos de ellos son de difícil acceso, y algunos no han sido publicados anteriormente en español. Los temas que trata son muy variados: principalmente el canon y la interpretación de la Sagrada Escritura, pero también la catequesis, la predicación, la liturgia, la espiritualidad, el derecho canónico y la disciplina eclesial; todos los aspectos, en fin, que guardan relación con el estudio y la transmisión de la Escritura. El Enquiridion muestra así su importancia en la vida de la Iglesia, y nos estimula a los cristianos del tercer milenio a escuchar con atención y disponibilidad renovadas la Palabra de Dios testimoniada en los Libros sagrados.

Studying Al Sahifah al-Sajjadiyyah (The Collection of Adiy’ah) of Al Imam Ali Ibn al-Husain Zayn ul-Abideen (as) will elucidate that it contains a summary of the Qur’an and Nabavi ideology explained by the Imam of Ahl al-Bayt (as), in the form of numerous Dua (singular of Adiy’ah). It encompasses several points about Aqa’id, pure and unambiguous religious studies, the source of the greatness of the Creator, attention to the affairs of ‘ins’an and the significance of Islamic glories which were achieved during the early Islamic era. It aids in the understanding of the canonical sources of Islam – the Qur’an and Shariah. Furthermore, a sea of narrations quoted by Rasulullah(S) and Amir al-Mumineen Ali (as) are explained in it. These all are needed today by the world of Islam. It is hoped that the study of the contents of the Sahifah will bring out not only the amazing wonders of the spiritual world, but also solve the difficulties of the material world. In each era, philosophers, intellectuals and scholars have discussed it in their writings in different contexts. Unfortunately, today the majority of Muslims are unaware of it due to hostility with the Ahl al-Bayt (as). However, it is particularly regretful that the Shia of Ahl al-Bayt (as) have not read this and other relevant literature.

This is a survey of the view of Irenaeus' view of Scripture and tradition as detailed in Against Heresies. Also addressed is whether this accurately reflects a major 2nd century view of the relative authority of Scripture and tradition for Christian faith and practice.

Modern Pagan groups often consult texts from the European Middle Ages and rely upon scholarly assessments of the authenticity of these texts and the traditions they contain. Often these texts become “scripture” for Pagans and are thus vitally important for identity and community. This applies equally to Traditional and Eclectic Pagans, although they differ in their attitude to the past, the former group engaging in reconstruction where the latter are more flexible and engage in reinvention. This paper investigates the sources for a minor Anglo-Saxon goddess, Eostre, best known for bestowing her name on the Christian festival of Easter. Eostre has been chosen precisely because of her obscurity; academic discourses in Anglo-Saxon studies are unable to reach agreement even concerning her existence. In contrast to these cautious, sceptical, “outsider” voices, the “insider” voices of the contemporary Pagan community celebrate Eostre and perform rituals in her honour. It is here argued that there is a continuum of interpretations of the Eostre/Ostara material: with scholarly scepticism at one end and Eclectic Pagan reinvention at the other end; while the more historically-grounded Traditional Pagan interpretations found in Asatru and some other Northern traditions negotiate a compromise between “objective” scholarship and “subjective” faith.

Part 1 of this paper is a detail analysis of the Birth of Christ as outlined in the New Testament and its supporting sources.  It analyzes the three nativity account in Matthew, Luke and John.  John gospel refers to the first word of Genesis and PART 2 of this paper analyzes the first word of GENESIS: BERESHITH, which leads to a further discussion of the Initiatic Visionary Experience as outline in the BIRTH OF CHRIST.

This book is for anyone who wants to learn how to observe carefully, understand accurately, evaluate fairly, feel appropriately, act rightly, and express faithfully God's revealed Word, especially as embodied in the Old Testament.

–Follow an extensively field-tested twelve-step process to deepen understanding and shape theology (biblical, systematic, and practical).
–Engage with numerous illustrations from Scripture that model these interpretive steps.
–Learn how to track an author's thought-flow, grasp the text's message, and apply the ancient Word in this modern world, all in light of Christ's redeeming work.

Loaded with examples, practical answers, and recommended resources, the twelve chapters will empower believers to study, practice, and teach the Old Testament as CHRISTIAN Scripture, understanding and applying it in ways that nurture hope in the gospel and magnify the Messiah.

There is little doubt that the inerrancy of the Bible is a current and often contentious topic among evangelicals. Five Views on Biblical Inerrancy represents a timely contribution by showcasing the spectrum of evangelical positions on inerrancy, facilitating understanding of these perspectives, particularly where and why they diverge.

Each essay in Five Views on Biblical Inerrancy considers: the present context and the viability and relevance for the contemporary evangelical Christian witness; whether and to what extent Scripture teaches its own inerrancy; the position’s assumed/implied understandings of the nature of Scripture, God, and truth; and three difficult biblical texts, one that concerns intra-canonical contradictions, one that raises questions of theological plurality, and one that concerns historicity.

Five Views on Biblical Inerrancy serves not only as a single-volume resource for surveying the current debate, but also as a catalyst both for understanding and advancing the conversation further. Contributors include Al Mohler, Kevin Vanhoozer, Michael Bird, Peter Enns, and John Franke.

The starting question was: What is the historical and theological concept that is covered by the term Scripture? The answer I tried to develop: In accordance with early Jewish tradition (which is reflected also in the writings that later formed the New Testament), Scripture designates the written form of what was finally regarded by a community as a revelation of God with an ongoing meaning. In this sense Scripture is the written deposit of revelation.