eBooks de Religión, página 2 de 1168

This collected volume is dedicated to the role of prayer books in lay piety in medieval and early modern contexts. Instead of focusing on individual examples, it places them within the broader genre of devotional literature and considers them in connection with prevailing cultural, religious and artistic developments, taking into account the Reformation, the printing press and growing interest in lay piety, in the context of increasing individualism, developing literacy, privatization and/or personalization of religion. Contextualising devotional literature, the volume refines understandings of religious practice fostered by traditional Catholicism and early modern Protestantism and its relationship with the written word, locating the use of books within a devotional diet that included oral recitation of prayers as well as contemplation of images. Stressing continuities, often against the grain of existing literature, this volume highlights differences between regional cultures of prayer in contrast to norms set by the universal Church and emphasizes the tension between public/communal and private/individual devotion.

Peter J. Gentry provides a complete and full introduction to the critical edition of Ecclesiastes in the Gottingen Septuaginta series along with user-friendly explanations for non-specialists as well as detailed documentation to demonstrate the basis for the critical text of Greek Ecclesiastes.Text History volumes supporting the critical editions in the Gottingen Septuaginta usually provide evidence and lists to document and demonstrate the recensions existing in the textual history and the best methodology for arriving at the earliest form of the text that we can reach.Gentrys Text History volume provides, in addition, a complete and full introduction which was not given in the critical edition. Since this introduction is in English, it will aid English-speaking scholars who find access to the critical editions difficult because the introductions are in German.

The content of the book reconsiders the relation between visibility and transcendence. The focus is especially on the contribution to this issue from the theological tradition in protestant Europe between the 16th and the 21st Centuries. In the book a thematically broad field is covered embracing more than five centuries and a plurality of methods drawn from theology, philosophy, and the history and theory of art.The book is divided into five sub-themes: In the first and more fundamental part, The phenomenology of in-visibility, questions underlying the other four themes are sought defined or narrowed down. Here the modes of appearing/revealing or hiding of phenomena are reflected. In the second section of the book dealing with Language as a mode of revealing and hiding the specific role of verbal expressions understood in a very broad sense is at the core: What is the fundamental understanding and use of language, when speaking of the ineffable? The third section about Human existence between visibility and invisibility focuses on theological anthropology: its features and norms. The ambiguity of anthropological categories such as faith, rationality, imagination, memory and emotion play a prominent role in this context.Thefourth section concerning The manifestation of a beyond in the arts investigates transcendence in the arts. What are the theological discourses behind the religious uses of the different artistic media (i.e. images, music, liturgical inventory, architecture)? Finally in the fifth section concerning Visible community and invisible transcendence one finds contributions working with the idea of vicarious representation.

Stuart Miller examines the hermeneutical challenges posed by the material and literary evidence pertaining to ritual purity practices in Graeco-Roman Palestine and, especially, the Galilee. He contends that "stepped pools," which we now know were in use well beyond the Destruction of the Temple, and, as indicated by the large collection on the western acropolis of Sepphoris and elsewhere, into the Middle and Late Roman/Byzantine eras,must be understood in light of biblical and popular perspectives on ritual purity. The interpretation of the finds is too frequently forced to conform to rabbinic prescriptions, which oftentimes were the result of the sages unique and creative, nominalist approach to ritual purity. Special attention is given to the role ritual purity continued to play in the lives of ordinary Jews despite (or because of) the loss of the Temple. Miller argues against the prevailing tendency to type material findsand Jewish societyaccording to known groups (pre-70 C.E.: Pharisaic, Sadducaic, Essenic; post 70 C.E.: rabbinic, priestly, etc.). He further counters the perception that ritual purity practices were largely the interest of priests and argues against the recent suggestion that the kohanim resurfaced as an influential group in Late Antiquity. Building upon his earlier work on "sages and commoners," Miller claims that the rabbis emerged out of a context in which a biblically derived "complex common Judaism" thrived. Stepped pools, stone vessels, and other material finds are realia belonging to this "complex common Judaism." A careful reading of the rabbis indicates that they were acutely aware of the extent to which ritual purity rites pertaining to home and family life had "spread," which undoubtedly contributed to their intense interest in regulating them.

The ancient site of Colossae in south-west Turkey has been sorely neglected by archaeologists and biblical commentators. It has never been excavated. Modern scholarship in general has been content to repeat nineteenth century assessments, especially those of J.B. Lightfoot and W.M. Ramsay. This is the first modern contribution to gather the archaeological, historical, classical and biblical materials related to the site and its region, some of which is published in English for the first time. It marks a major step forward in scholarship on Colossae, and is designed to restore Colossae to time and space, to its material and comparative significance. Colossae emerges as a site of uninterrupted human activity in dynamic interaction with its neighbours from before the Achaemenid period to beyond the end of Byzantine control. Evidence of a chalcolithic origin of Colossae is presented along with an assessment of the relationship of the site to the modern city of Honaz. An array of international scholars have brought their specialisations in various periods and disciplines to yield a radically new assessment of the history and importance of the site. All future scholarship will be able to use this volume as the necessary foundation for research. The volume includes the first chronology of the ancient site and the first English translation of the key Byzantine text centred on the ancient city, as well as major new insights into the text of the Epistle to the Colossians.

Peter Lampes work has covered a wide range of fields, the common denominator being his interest in contextualizing belief systems. Mirroring his multifaced work, the authors pursue his interest from different interdisciplinary angles, addressing the interdependence between religious expressions and their situations or contexts. The application of theoretical models to texts examples flanks the inspiring theoretical epistemological and methodological reflections. Studies in socio-economic and political history adjoin archaeological, epigraphic, papyrological and iconographic investigations. (Social-)psychological interpretations of texts complement rhetorical analyses. The hermeneutical reception of biblical materials in, for example, the Koran and Christian Chinese or Orthodox contexts, as well as in religious education and homiletics, rounds off the volumes.

In the history of the Greek translation of the Bible, there are two recensions that play a very important role. The first is the Hexaplaric recension of Origen. In this work, Origen displayed the different versions of the Biblical text and aimed at bringing the Greek text as it had been submitted so far closer to the then current Hebrew text. His intervention in the Greek text has "opened the gates to a flood of approximations of the Greek text to the Hebrew" (dixit Anneli Aejmelaeus). Indeed, one can find Hexaplaric readings in many manuscripts, and even in texts, manuscripts and versions that have never been labeled like that. Filtering out what are Hexaplaric readings is of utmost importance to the reconstruction of the Old Greek text, which may then point to another Hebrew text. A similar enterprise was undertaken by Lucian, and his work too needs to be reconstructed and traced in order to establish the Old Greek text. The current volume deals with the books of 1-2 Sam, 1-2 Kings, as well as Joshua and Esther.

Ilmari Soisalon-Soininen (19172002) was a Finnish Septuagint scholar and the father of the translation-technical method in studying the nature of translations. The present volume upholds his work with studies related to the syntax of the Septuagint. It is impossible to describe the syntax of the Septuagint without researching the translation technique employed by the translators of the different biblical books; the characteristics of both the Hebrew and Greek languages need to be taken into consideration.The topics in this volume include translation-technical methodology; case studies concerning the use of the definite article, preverbs, segmentation, the middle voice, and the translations of Hebrew stems in the Pentateuch; selected syntactical features in Isaiah and Jeremiah; the connection between the study of syntax and textual criticism, especially in Judges; and lexical distinction between near-synonymous words.The volume concludes with six articles by Soisalon-Soininen, originally written in German and translated into English. These studies pertain to the use of the genitive absolute, renderings of the Hebrew construct state and the personal pronoun, interchangeability of prepositions, segmentation, and Hebraisms. These articles have lasting value as analyses of significant translation-syntactic phenomena and, together with Soisalon-Soininens monographs, they crystallize his translation-technical method.The volume paves way to a description of the syntax of the Septuagint that does justice to its nature as a translation.

W.P. Stephens last work before his untimely death was a volume on the theology of Heinrich Bullinger. This work was virtually fully completed save the chapter on the Lords Supper and has been edited by Joe Mock and Jim West at the wishes of the author and presents the theology of Bullinger following the same pattern of presentation as Stpehens utilized in his work on the Theology of Huldrych Zwingli. Each major theological topic is treated and fully described.

Having been discarded into the oblivion of "heretics", the figure of Juan de Valdés only began to be recovered at the end of the 19th century. Initially associated with Protestantism, Valdés has been portrayed by a range of writers who have each tried to classify him in one of the religious categories of the time: erasmian, catholic, alumbrado or protestant. However, the very diversity of portraits only confirmed the need for a more eclectic point of view. In his book Manuel Martinez-Ortega examines particular religious trends, texts and tendencies of Valdes time and context in order to identify, through the analysis of his writings, the particular characteristics and emphases of his eclecticism. His writings include commentaries on the Bible, with translation from Greek into Spanish, as well as a sizable "spiritual manual" and something like theological sketches, all of which portray his convictions and message. The analysis of his writings and their background reveal that, within the movement of Spanish Protestantism, Juan de Valdes constitutes a clear example of religious currents that received and assimilated key principles of the Protestant Reformation.

Amandus Polanus (15611610) has often been described as a highly significant theologian, but also a neglected one. Part of Polanus significance comes from his inclusion of ethics and practical application in his discussion of theology and the way in which his theology mixes Ramist dichotomies and the scholastic distinctions common in Christian Aristotelianism. Stephen B. Tipton shows how Polanus understanding of Gods essence and attributes is built upon the ground of scripture, arranged with the aid of logical arguments and reasoning, and aimed at the worship and glory of the Triune God. Tipton defends this conclusion against previous research which suggests that Polanus theology is grounded in rationalism and subordinates the Trinity beneath an Aristotelian notion of Gods perfect unity. This research not only corrects these previous notions about Polanus, but it also provides greater insight into the early Reformed Orthodox period and the theology that arose from that time.

At the Synod of Dordrecht (161819), the deep questions of justification and faith, election and rejection, time and eternity, grace and free will, the individual and the body of Christ, Israel and the church, the acquisition of salvation through Christ and its application by His Spirit, baptism and regeneration, and especially the precise relationship between these, were at stake. These deep questions are addressed in this study. Lines are drawn to the historical, theological and political context of the time of the synod. Patristics and the Middle Ages are not absent, nor are the metaphysical questions related to these theological issues. Also the church polity of Dordt is discussed, especially the roots, influences and structures of its church order. This volume ends with a hermeneutical reflection on the way we confess the electing God today.

Richard Baxter (16151691) was arguably the greatest English Puritan of the seventeenth century. He is well known for his ministerial manual "The Reformed Pastor", in which he expressed the unusual conviction that parish ministers were better off unmarried. And yet, Baxter seemed to contradict himself by marrying one of his parishioners, Margaret Charlton. Though Baxter claimed to be happily married, he continued to champion celibacy for the rest of his life. This book explores Baxters argument for clerical celibacy by placing it in the context of his life and the turbulent events of seventeenth-century England. His viewpoint was shaped by several factors, including the Puritan literature he read, the context of his parish ministry, his burdensome model of soul care, and the formative life experiences shaping his theology and perspective. These factors not only explain why Baxter became the only Puritan to champion clerical celibacy but also why he continued to do so even after marrying.

Die Wirkung Martin Luthers auf den Calvinismus war enorm.In diesem Band dokumentieren namhafte Autoren auf dem Gebiet der Lutherforschung und der reformierten Theologie die internationale Forschung zur Rezeption Martin Luthers im Calvinismus. Umfassend analysieren sie das Bild Luthers in unterschiedlichen calvinistischen Kontexten. Als Experten gelingt es ihnen, die zentralen Zusammenhange zwischen lutherischem und calvinistischem Denken nachvollziehbar und prazise aufzuzeigen.Mit ihrem nachdrucklichen Hinweis auf die immense Wirkung Luthers auf den Calvinismus leisten sie insgesamt einen Meilenstein auf dem Weg zur Erforschung der Bedeutung Martin Luthers fur die Geistesgeschichte Europas.

This volume contains the collection of papers presented at the 11th International Congress on Calvin Research that took place in Zurich in 2014. While many colleagues of Calvin addressed him in their letters as Pastor Ecclesiae (Pastor of the Church), this is also the position he held when he passed away, 450 years before the congress in Zurich took place. The first part of the book consists of the plenary papers. In the second part, the seminars held at the Congress are published, and the third part consists of a selection of short papers.

Im Juni 2011 fand die erste Konferenz des Reformation Research Consortium (RefoRC) am Institut fur Schweizerische Reformgeschichte an der Theologischen Fakultat Zurich statt. Der Titel Mythos der Reformation ermutigte kritische Perspektiven auf herkommliche Vorstellungen uber die Reformation des 16. Jahrhunderts. Peter Opitz bietet eine Auswahl von dort gehaltenen Vortragen und versammelt facettenreiche Aspekte und Perspektiven zur Thematik. Dadurch gelingt es Opitz zumindest einen Mythos zu widerlegen, namlich dass die Reformationszeit eine langweilige Periode war, in der es nicht viel mehr auer den herkommlichen Mythen zu entdecken gabe.

This volume is a festschrift in honor of Steven Fraade, the Mark Taper Professor of the History of Judaism at Yale University. The contributions to the volume, written by colleagues and former students of Professor Fraade, reflect many of his scholarly interests. The scholarly credentials of the contributors are exceedingly high. The volume is divided into three sections, one on Second Temple literature and its afterlife, a second on rabbinic literature and rabbinic history, and a third on prayer and the ancient synagogue.Contributors are Alan Applebaum, Joshua Burns , Elizabeth Shanks Alexander , Chaya Halberstam , John J. Collins, Marc Bregman, Aharon Shemesh, Ishay Rosen-Zvi, Vered Noam, Robert Brody, Albert Baumgarten, Marc Hirshman, Moshe Bar-Asher, Aaron Amit, Yose Yahalom, Lee Levine, Jan Joosten, Daniel Boyarin, Charlotte Hempel, David Stern, Beth Berkowitz, Azzan Yadin, Joshua Levinson, Elitzur Bar-Asher Siegal, Michal Bar-Asher Siegal, Tzvi Novick, Devora Diamant, Richard Kalmin, Carol Bakhos, Judith Hauptman, Jeff Rubenstein, Martha Himmelfarb, Stuart Miller, Esther Chazon, James Kugel, Chaim Milikowsky, Maren Niehoff, Peter Schaefer, and Adiel Schremer.

Miika Tucker comprises a translation technical study of the Septuagint version of Jeremiah for the purpose of characterizing the translation. The conclusions draw from different types of changes that occur between chapters 128 (Jer a) and 2952 (Jer b). Certain differences between the two reflect the revisional characteristics of the kaige tradition, which suggests that they were produced by a reviser who was invested in a revisionary tradition similar to kaige. Other differences constitute a change toward more natural Greek expression, which is the opposite of what one would expect from a revision since Greek idiom usually does not correspond to the formal characteristics of Hebrew. Such differences are to be understood to reflect a change toward more intuitive use of the Greek language by the first translator. Changes toward less formal equivalence of the Hebrew and the growth of the Hebrew text after the initial translation combined to form conducive conditions for revision.

Wim Decockcollects contributions by internationally renowned experts in law, history and religion on the impact of the Reformations on law, jurisprudence and moral theology. The overall impression conveyed by the essays is that on the level of substantive doctrine (the legal teachings) there seems to be more continuity between Protestant and Catholic, or, for that matter, between medieval and early modern jurisprudence and theology than usually expected. As it is illustrated with regards to topics ranging from just war doctrine over business ethics to marriage law, at the very least there appears to have been an on-going conversation between jurists and theologians across the confessional divide. This does not prevent some contributions from highlighting that on the institutional level, for instance in university politics, radical tensions between Reformers and Counter-Reformers played a paramount role. This book also offers approaches to the relationship between Church(es) and State(s) in the early modern period and to the practical as well as doctrinal use of natural law in both Protestant and Catholic lands.

The study analyzes four macro-areas of Walter Mosterts theology of justification in dialogue with alternative approaches as a source of relevant theological insights. Mostert avoids both subjectivism and objectivism, understanding theology as the soteriological answer to sin as the usurpation of Gods salvific prerogative. Justification is Gods saving act, received in faith as ones being-in-Christ. It establishes an anthropology in which the human being is defined not by personal deeds but by the gifted Gospel. Justification is thus distinct from ideological thinking and its theory-praxis model. It founds the Church and serves as the basis for ecumenical consensus. Despite certain one-sided aspects, Mosterts theology allows for a clear articulation of the Gospel. [Walter Mosterts Gedanken zur Rechtfertigung. Argumente fur eine neue Perspektive in der christlichen Theologie] Die Studie analysiert vier Makrobereiche von Walter Mosterts Rechtfertigungstheologie im Dialog mit alternativen Ansatzen als Quelle aktueller theologischer Impulse. Mostert meidet Subjektivismus und Objektivismus und versteht Theologie als die soteriologische Antwort auf die Sunde als Anmaung des gottlichen Heilsprarogativs. Rechtfertigung ist Gottes Heilshandeln, das im Glauben als Sein-in-Christus empfangen wird. Sie begrundet eine Anthropologie, in der der Mensch durch das geschenkte Evangelium, nicht durch das eigene Tun bestimmt ist. Rechtfertigung unterscheidet sich daher vom Theorie-Praxis-Modell ideologischen Denkens. Sie grundet die Kirche und ist die Basis fur okumenischen Konsens. Trotz aller Einseitigkeit ermoglicht Mosterts Theologie eine klare Profilierung des Evangeliums.