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This paper is a comparative exegesis of Zimbabwean novelists' visualisation of female characters. It avers that in addressing business management issues through literature, selected Shona novelists' projection of female characters fosters hopelessness and despair into the unsuspecting readership since works of art is never neutral but rather ideological. Utilising Chakwesha (The Boss), Huturu Hwemavanga (Vernom from the Scars) and Nguva Yakaoma (Hard Times) as the prisms for the study, this paper holds that in business management and administration issues; women are cast as tricksters, opportunists, fraudsters and responsible for businessmen's downfall in their pursuit of business triumphalism. In all the selected primary sources for this paper, women are the perpetrators, whereas their male counterparts are the victims. Furthermore, the paper argues that this illumination fosters pessimism instead of a life-affirming and life-guaranteeing consciousness in the audience through the manner these Shona novelists pit male and female characters against each other. Since literature helps shape people's attitudes and identity, novelists have to elucidate on the predatory nature of the capitalistic economic system, which undergirds a neo-colonial system, which in turn impacts on respective female characters' morality that these novelists tend to magnify. Appreciation of these selected African literary works is guided by Africana Womanism against the backdrop that it places cultural and historical circumstances in the explication of issues related to the condition of African women. [ABSTRACT FROM AUTHOR]

This review essay focuses on the recent two-volume Nietzsche-Kommentar which is devoted to Also Sprach Zarathustra but it utilizes the slightly earlier one on Die fröhliche Wissenschaft. This essay is centred upon four key Nietzschean themes: the death of God, the Übermensch, Zarathustra's animals, and the eternal return of the same. The works by Grätz and Kaufmann are detailed and massive commentaries on two of Nietzsche's greatest books and are recommended for all who are intent on understanding Nietzsche's philosophy. [ABSTRACT FROM AUTHOR]

The judgment of Eve in Genesis 3:16 has traditionally been construed as an etiological curse on the relationship dynamics between genders, garnering scholarly scrutiny on the terms for desire and rule. Many exegetes regard this verse as the biblical rationale for patriarchal cultures throughout history. Despite attempts to ameliorate the notion of husbandly rule to protectorship, guidance, and loving servant-leadership, the power asymmetry between genders hinges on the interpretation of a simple Hebrew preposition be, commonly translated as "over" at the end of Genesis 3:16 as "he shall rule over you". This article re-examines the semantics of the linguistic pairing of the particular ruling verb māšal followed by the preposition be through three verses in close proximity: Genesis 1:18, Genesis 3:16, and Genesis 4:7. Given the contextual sensitivity inherent in flexible prepositions, a theocentric reinterpretation of the surrounding narrative opens the possibility for a new redemptive reading by rendering the preposition as "with," a meaning well within its semantic spectrum. In that case, to a woman hurt by betrayals from the animal, botanical, and human realms of her new existence, God promises help in healing her damaged marriage by intensifying her emotional desire for her husband, then chiding Eve to include him in her future decisions: "and he must rule with you". [ABSTRACT FROM AUTHOR]

The article discusses the 86th International Meeting of the Catholic Biblical Association of America held from August 3–6, 2024, at The Catholic University of America, Washington, D.C. Topics discussed include a panel on biblical and Qur'anic perspectives, the task force on feminist biblical criticism, and research presentations focusing on representations of Jews in Catholic exegesis and baptismin Paul's letters.

The article discusses the order of books in the Tanakh as presented in the Talmud and codified by the Rambam and Shulchan Aruch. It explores the deviations from the standard order found in contemporary printed Tanakhs, such as the placement of Isaiah after Jeremiah and Ezekiel and the arrangement of the five megillot. The article also delves into the historical and scholarly perspectives on the order of books in the Tanakh, highlighting the importance of both chronological and liturgical considerations in determining the arrangement of the texts. [Extracted from the article]

This article traces the rise of the embryological interpretation of Gen 2:7 and how it came to provide arguments for dyophysite Christology. By the late 4th century, many Christian writers saw in the formation of Adam a depiction of the formation and ensoulment of a human embryo. Moreover, authors around the 5th century connected the embryological reading of Adam's formation with the life of Christ in the womb. But in the 6th and 7th centuries, this interpretation of Gen 2:7 became controversial. Debates about Christ raised the stakes of disagreement over the time of human ensoulment, and embryological readings of Adam's creation were caught up in these debates. In this context, East Syrian Babai the Great (551–628) deployed the embryological reading of Gen 2:7 against Christological rivals in defense of his theory of Christ's delayed ensoulment in the womb. In doing so, he offers a biological account of Christ's pre-ensouled life as a plant and zoophyte. But the connection between an embryological reading of Gen 2:7 and dyophysite Christology also prompted opponents to turn to exegetical strategies that excluded any analogy with delayed ensoulment. This article thus presents an example of how theological controversy and the history of science affected biblical exegesis. [ABSTRACT FROM AUTHOR]

The article discusses the discovery of fragments of the Middle English Prose Brut in a booklet from the late sixteenth century found in the Raynham Archives. The fragments contain passages from the long prose chronicle known as the Brut, a popular account of British history from the fourteenth to the sixteenth century. The text provides insights into the manuscript's origin, handwriting style, and possible connections to local gentry families or religious houses in the area. The fragments offer a glimpse into the history of manuscript reuse and preservation practices during the early modern period. [Extracted from the article]

"Introducing the Medieval Fox" by Paul Wackers is a comprehensive and accessible volume that explores the roles and meanings of the fox in Western European Middle Ages culture. The book delves into the distinctions between the natural fox and the cultural fox, examining the fox's representation in religious texts, bestiaries, encyclopedias, and literature. While the book provides a nuanced view of the fox's cultural significance, it occasionally downplays the more disturbing and sadistic aspects associated with the animal. Overall, the volume serves as a valuable introduction to the medieval fox for both scholars and non-specialists, offering a holistic and interdisciplinary perspective on this intriguing creature. [Extracted from the article]

The four Naga tribes of northeast India, regardless of their tribe, socio-economic status or gender, all wear the same type of shawl, known as the Lohe Shawl. This inclusive tradition could be a contemporary life illustration of Galatians 3:28--except that the Nagas do not fully live out the shawl's implications or properly apply Paul's climactic declaration that 'all are one in Christ Jesus.' This article carefully pairs real-life and biblical exegesis to deepen the power of a classic Pauline lesson. [ABSTRACT FROM AUTHOR]

Several Patristic scholars take Origen of Alexandria (c. 185-254) to be the first major Christian theologian. Thanks to a detailed exegesis of the Bible, Origen presented a comprehensive interpretation, exposing the Scriptures in the form of commentaries and homilies, as well as creating a system of Christian doctrine in multiple treatises. His creativity was rooted in the Bible as a source of themes, and in a peculiar method ruled by allegory, in terms of analysis and interpretation. When it comes to intellectual formation, Origen was an exponent of Christian theology and an enthusiastic follower of Plato in such a way that some experts in his thought usually define the general marks of Christian Platonism, appointing to their disagreements only as a secondary issue. The Judaic theological tradition in Alexandria, starting with the hellenization of the Scriptures represented by the Septuagint, was established in the work of Philo, a follower of Plato that considerably influenced many Christian theologians. Already present by the time of the Museum of Alexandria, the Alexandrian Platonism experienced a power increase when, in the fourth century, the Christian Theology School of Antioch emerged, in Siria. Aristotelian in inclination, it championed the anti-allegoric literal exegesis of the Bible, against Plato, becoming Alexandria’s rival. For this reason, Platonism and Origen himself were rejected by the School of Antioch. [ABSTRACT FROM AUTHOR]

Affect theory, non-representational theory, and assemblage theory have been among the most impactful developments in the theoretical humanities in the wake of, and in reaction to, poststructuralism. These interlocking bodies of theory and critical practice call into question two concepts foundational for biblical hermeneutics, namely, interpretation and representation. In literary studies, the poststructuralist "death of the author" has been succeeded by a post-poststructuralist "death of the interpreter". How might biblical exegesis be reimagined on the far side of this double demise? Non-representational theory, meanwhile, in tandem with affect theory, has dismantled traditional understandings of representation; this article argues that traditional biblical scholarship, epitomized by biblical commentary, is driven by a representation compulsion. Assemblage theory, for its part, more than any other body of thought, reveals the immense complexity of the act of reading, not least biblical reading—after which even explicit evocations of contemporary contexts in contextual biblical hermeneutics amount to skeletally thin descriptions. These and other related lines of inquiry impel the rethinking of academic biblical reading attempted in this article. [ABSTRACT FROM AUTHOR]

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This article proposes a construal of God's action in the Joban prologue (Job 1-2) that is theologically consistent and exegetically compelling. Articulated by Thomas Aquinas, a traditional theological account of God's orientation toward evil affirms that God only permits evil; he never wills the evil itself nor is its direct cause. Despite such theological boundaries but based on certain exegetical evidence, many interpreters affirm or imply God's culpability in desiring or directly causing Job's suffering. Those who defend God's action do so with valid theological conclusions but on an insufficient exegetical basis. I retrieve theological concepts from Thomas Aquinas while correcting several of his exegetical conclusions about Job 1-2. Specifically, I propose that Job 1:10 is the interpretive key that signifies that God is the efficient cause of removing the hedge around Job and the permissive cause of Job's calamities. This proposal allows God to be both narratively active and ontologically perfect, thus satisfying both exegetical and theological concerns. Far from being an interpretive problem, Job 1:10 serves as a textual grounding for the perfection of God's action in his causal relationship to evil. [ABSTRACT FROM AUTHOR]

Jesus left an indelible impression on Peter's scriptural hermeneutic, and this influence can be seen in three ways. First, Peter's hermeneutical statement in 1 Peter 1:10-12 (cf. Acts 2-3) evokes Jesus's statements in Luke 24:25-27, 44-49. Second, Peter often uses OT passages quoted by Jesus earlier (e.g., Psalms 110, 69, and 118; flood/Noah narrative), but he does not merely repeat Jesus; he uses surrounding verses and develops the applications in new ways. Third, intertwined with the first two ways, Peter came to adopt Jesus's scriptural "suffering and subsequent glory" theme as paradigmatic for his own self-understanding (2 Pet 1:14), for his reading of the OT (1 Pet 1:10-12), and for his understanding of believers' experience in the world (e.g., 1 Pet 2:18-25; 3:8-5:11). In the end, while Peter shares much with Jewish contemporaries, his Master's shadow always looms large over his hermeneutic. [ABSTRACT FROM AUTHOR]

Introductory issues for 2 Peter and Jude often involve discussions about "false prophets" and "false teachers" as well as the order in which the letters were written based on literary dependence. Yet did both Peter and Jude confront "false prophets" and "false teachers"? Was 2 Peter written first, with Jude dependent on it? Or was Jude written first, with 2 Peter dependent on it? This essay argues that Peter and Jude addressed two entirely different adversaries, that they wrote independently of one another, and that both relied on their "memories" of events in common with their Jewish and Christian traditions. [ABSTRACT FROM AUTHOR]

Growing attention has been directed towards affects and emotions in the New Testament texts within recent scholarship over the course of the past two decades. Although biblical exegesis of the 20th century suspected psychological interpretations of New Testament texts of being highly subjective and hence frail, recent research has developed a number of approaches that allow for addressing the subject in a methodologically controlled way. The aim of the present article is to review important monographs from the field of New Testament emotion research with special attention to their particular focuses and research methods. Despite some degree of overlap between these perspectives, six major areas of scholarly work can be identified: (1) "text psychology" that explains New Testament findings against the backdrop of modern psychological theories; (2) historical psychology that explores ancient notions of the affects; (3) narratology that observes recurring a narrative pattern in ancient descriptions of the affects; (4) rhetorical criticism that traces the rhetorical presentation of affects as well as the capability of rhetorical language to evoke affects in the addressees; (5) philosophy of the body that examines the bodily aspects of psychological dynamics; and finally (6) social history that identifies social functions of collective affects, e.g., in the formation and stabilization of social groups. After introducing each of these approaches briefly, the affect of desire (gr. ἐπιθυμία) will serve as a test case to demonstrate the possibilities and usefulness that the different perspectives offer. This way, it becomes clear that affects are by no means a by-product of theological teaching in the New Testament, but in fact indicators of true relevance. [ABSTRACT FROM AUTHOR]

What is truth? We have entered another period fraught with Gospel confusion—beyond postmodernism to what can be called "post-Christianity". This is not unusual—so we should not be overwhelmed. This happens periodically, as early as Gal 1:9: "If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned". It is all a question of the Gospel, or put another way, evangelism (the communication or announcing "the good news of God"). Evangelism is proclaiming and living a distinct message of Jesus Christ. Jesus is Himself the embodiment of the "good news". The Gospel has been challenged, eroded and corrupted over the centuries—yet rediscovered by those who practice exegesis of the Biblical record of the New Testament. This article moves on to look at how secular philosophy—rather than Christian philosophy—and other "forms of the truth" have influenced the current situation we find ourselves in. [ABSTRACT FROM AUTHOR]

This paper considers the relationship between exile and migration as reflected in a case study of biblical exegesis in modern Jewish thought. I consider the place of the biblical figure of Joseph in an early text by Léon Askenazi (also known as Manitou), a North African kabbalist and French intellectual, and a key spiritual leader of Francophone Jewry in the second half of the twentieth century. The paper begins by locating Askenazi within the mass migration, or "repatriation", of the Algerian Jewish community to metropolitan France. I then examine and analyze the reinterpretation of Joseph in an early and unpublished text by Askenazi. I show how Askenazi's explication departs from a common reading of the Joseph story by recasting it as a positive diasporic narrative with direct contemporary implications. I argue that during Askenazi's early years in Paris, he sought to offer a "Josephic" model for Jewish life in postwar France, a model which also functioned as an alternative to the Zionist ethos of the negation of exile. The paper's conclusion reflects on how Askenazi's ideas may speak to conversations on religion and immigration. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article resolves a long-standing problem in the interpretation of the Instituta regularia divinae legis, the exegetical handbook produced by the imperial quaestor Junillus Africanus at the time of the Three Chapters controversy. Specialist historians of late antique exegesis consider the text to be heterodox because it owes a significant intellectual debt to the condemned Theodore of Mopsuestia. In the broader scholarly imagination, however, Junillus is an orthodox ideologue. The article argues that this debate reflects an unhelpful binary mode of thinking about orthodoxy. It compares Junillus's Christological statements against the terms on which the contemporary imperial régime condemned the Three Chapters, which relate specifically to the mode of the union of Christ's natures. It shows that the Instituta is neither orthodox nor heterodox; rather, the text expresses a carefully ambiguous Christology that admits multiple models of the union. The article then situates the Instituta in its imperial and North African contexts to show how this ambiguity did not subvert the régime's orthodox imperial project, as is commonly assumed, but advanced it. The text models an ambiguous mode of confessing Christ under an extensive imperial authority to define orthodoxy and heterodoxy. It does so to accommodate recalcitrant stricter Chalcedonians in North Africa to the régime's theological settlement with Miaphysites in Syria and Egypt. Junillus's imperial politics of ambiguity invites deeper consideration of the ways that imperial power reproduces itself, in certain contexts, through ambiguity as well as through order and certainty. [ABSTRACT FROM AUTHOR]

A key aspect of Oliver O'Donovan's approach to ethics and theology is the notion of Scripture's 'authorisation' of concepts. Authorisation is an organic process of concepts and Scripture illuminating each other, where Scripture has ultimate authority over concepts. That is, while concepts from various disciplines can illuminate biblical texts, the biblical texts in return shape those concepts. Here concepts are formed organically guided by the Spirit. Such a notion of authorisation lies dormant in O'Donovan's earlier political theology, The Desire of the Nations, and comes to fuller expression in his relatively recent Ethics as Theology. [ABSTRACT FROM AUTHOR]

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The article focuses on the study of the two stained glass windows depicting the Apocalypse in Saint-Nicolas church, La Ferté-Milon, which inspired Paul Claudel's first biblical commentary. Topics include an identification of the 23 scenes painted in the 16th century, the restoration of the continuity of the disrupted visions due to church alterations, and Claudel's unique interpretation of the Apocalypse as a series of symbolic events rather than a linear narrative.

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Lingyan lishao 靈言蠡勺 [LYLS] (Humble Attempt to Discuss the Soul, 1624) by the Calabrian Jesuit Francesco Sambiasi (1582–1649) and the Chinese mandarin Xu Guangqi 徐光啓 (1562–1633) was the first Chinese-language treatise on the scholastic Aristotelian soul and a pioneering work in Sino–Western intellectual exchanges. Until now, the dominant assumption has been that the first volume (juan) of this work is simply an adaptation of the Coimbra commentaries on De Anima [DA] and Parva Naturalia [PN]. This article demonstrates, however, that while most of the first juan is based on these Coimbra commentaries, its treatise on the substance of the soul was likely derived from another source, namely the Enchiridion, a 16th century confessional manual by the Spanish Augustinian Martín de Azpilcueta (1492–1586), or Doctor Navarrus. Through a close textual comparison, this article shows how LYLS adopts the same structure, content, and citations of the Enchiridion to construct an accessible and concise theological definition of the soul that was better suited for the Chinese missionary context than the dense philosophic definitions of the Coimbra commentaries. [ABSTRACT FROM AUTHOR]

This study aims to evaluate better the effectiveness of tourism collaboration and subsequently identify future research directions. Its conceptual framework for evaluating the effectiveness of stakeholder collaboration consists of four main parts: context, process, outcome and impact. The framework enables comparative analysis of collaboration across different contexts; allows individual or comparative case studies; and enables efforts to collect data on a series of indicators from many cases to test dimensions, elements and interactions. This study systematically reviews 169 studies evaluating stakeholder collaboration, including research papers, book chapters, research frontiers articles, commentaries, book reviews, issue introductions, short communications and research notes. [ABSTRACT FROM AUTHOR]

The oral reading traditions of the Hebrew Bible and the Qurʾān have a number of affinities. Recent literature shows that these parallels include orthoepic features, the pluriformity of the oral reading traditions, as well as the representation of non-standard oral traditions in written form. The present article takes this comparative effort one step forward. It explores how pauses influence the exegesis of the Hebrew Bible and the Qurʾān. That is, it examines the impact of the Masoretic pausal accent signs and the pausal suggestions in the Quranic waqf and ibtidāʾ (pausing and beginning) literature on exegesis. Examining several case studies, the article points out parallels in the ways both reading traditions employ pauses in exegesis. Without denying the differences between the two systems, some of which are highlighted in the article, it is found that both seem to operate in conceptually similar ways. [ABSTRACT FROM AUTHOR]

Though there has been much debate about whether Abelard's ethics are dangerously subjective or surprisingly absolutist, one thing is unanimous: they are intentionalist. The goal of this article is to parse out what should be meant by this claim, distancing his ethical account from the popular Kantian appraisal. Though much of the secondary literature on Abelard likens him to Kant, I argue that this is mistaken. For Abelard, an agent's intentions are informed by their affections—whether carnal or spiritual. This becomes clear when contextualizing Abelard's use of intentio with a view to his Commentary on Romans. Using the account of intention I suggest—one nuanced by Abelard's own theological commitments and biblical exegesis—it will be clear that Abelard's ethics is not a case for the moral neutrality of the passions nor an ethic of pure reason. [ABSTRACT FROM AUTHOR]

This article examines the request for prayers ὑπὲρ βασιλέων in 1 Timothy 2:1–2 by focusing on three exegetical questions: (1) Who are the βασιλεῖς? (2) Are prayers for βασιλεῖς distinguishable from prayers to βασιλεῖς? And (3) to whom is this exhortation directed? The article argues that the rhetorical construction of this passage emulates and internalizes imperial ideology, but the very act of imitation has the potential to cause colonial anxiety by obscuring the colonial subjects behind this document and by disrupting any attempt at fixed interpretation. [ABSTRACT FROM AUTHOR]

In times of ecological crises, Ethiopian Orthodox Tewahedo church-forests are, as many suggest, sacred spaces of resilience and restoration. The need for community forest management and sustainable use of natural resources is said to be based on an 'eco-theology of Edenic forests' so, we ask, What can be said about conceptually defined entanglements between the theological perspective on so-called forest-churches and the ecologically oriented perspective that applies to so-called church-forests? What is the history and the present self-understanding of this phenomenon? Does it have a global dimension? How does a sacred text like Śənä Fəṭrät, with its theocentric theology and its reference to biblical testimony, create 'sacred spaces' in nature? The socio-ethical dimension of these church-forests is of high concern. For this, with an interdisciplinary focus, I refer to results given by existing research on the interrelations of oriental-orthodox theology, including its miaphysite Christology. Such an understanding includes reference to church architecture, biology, sociology, and on forestry in those areas of forest-churches. So we want to understand the specific religious and cultural significance of Ethiopian Orthodox Tewahedo church-forests. The relevance of these unique sacred groves cannot easily be compared to examples in other religions. But we may at least draw conclusions from other forms of Christianity and religiosity and their interpretation of common biblical and dogmatic traditions referring to the 'creation of God'. [ABSTRACT FROM AUTHOR]

The present research seeks to investigate the equivalence of translating argumentative topics, which include the dialectic (controversial) style in the Holy Qur'an. It designs to know how the discourse of the Qur'anic controversy is manifested, based on a set of logical arguments and points of view. The research also aims to find out the extent to which the English translations succeeded in conveying the same dialectical logical structure connotation, taking into account the challenges faced by the translators: Hilali, Khan, and Abdel Haleem in translating the meanings of the Holy Qur'an, especially the dialectic style. Therefore, the translator must strive to convey the dialectical discourse with its stylistic features in terms of clarity, accuracy, and objectivity. The study adopts an eclectic method. It is a combination of a semantic approach, text discussion, analysis, and extracting a suggested translation, with applying the back-translation technique. All of this is in light of an applied approach to examples of the Holy Ayat (verses) for the controversial style. The study concluded that translating of the dialectical style and its links represent a real challenge for translators. So, they must resort to consult exegesis (tafsir), rhetoric books and other Arabic sources, in addition to the translation theories to overcome these challenges. The study recommends that the translator of the meanings of the Holy Qur'an must be familiar with the sciences of the Holy Qur'an and the Arabic language, such as interpretation, rhetoric, etc. The translator also need to seek help from language dictionaries to choose the specific meaning of the dialectical style. Moreover, the translator, before embarking on the translation, must consult scholars and experts when submitting a suggested translation. This suggested translation must be emanating from authentic Islamic visions. This due to verify the intended Qur'anic meaning for argumentative (Al-Hajjaj) dialectical and others rhetorical styles. [ABSTRACT FROM AUTHOR]

Charlotte Katzoff of Bar Ilan University has applied concepts from Anglophone analytic philosophy to the exegesis of Hebrew biblical narratives in her book "Human Agency and Divine Will: The Book of Genesis." Katzoff explores key episodes from Genesis and Exodus, presenting dialectical progressions of exegetical and philosophical alternatives before offering her own original perspective. She discusses topics such as temptation in the Garden of Eden, matriarchal knowledge, Abraham's faith, Isaac's deception, Jacob's atonement, and Joseph's sale into Egypt. Katzoff's book demonstrates the applicability of philosophical analysis to biblical exegesis and offers interesting insights into the minds of biblical heroes. [Extracted from the article]

1 John has been rather roughly handled in recent exegesis, notably in Raymond Brown's Anchor Bible commentary, which sees the epistle as badly written, logically incoherent, full of nasty polemics and bereft of any claim to be considered a mystical text. The two books here reviewed mix exegesis and theology in a kind of pincer movement, which succeeds only partly in closing in on the treasures of Johannine contemplation. Despite their limits, the two books reveal a major desideratum of Johannine studies, namely, the need of a theological reading which will both do justice to the power of Johannine thought and connect it with the questions that occupy, or should occupy, theologians today. [ABSTRACT FROM AUTHOR]

The article focuses on the intercanonical connection between the Genesis narrative of the Fall and the Road to Emmaus narrative in Luke's Gospel, exploring the parallels. Topics include the typological question of how the phrase "opened eyes" describes the effects of both sin and salvation, the argument that the Mass serves as a renewed reflection of the Fall, and the examination of the doctrine of deification in the context of the Serpent's promise and the Eucharist.

The article focuses on the interpretation of the Bible emphasizing its poetic character. Topics include Michael Edwards's book "The Bible and Poetry" which recognizes of the importance of style in Biblical texts, his stress on the unity of style and content, and his assertion that the Bible is essentially and constantly poetic inviting readers to perceive a deeper kind of reality.

After the publication of Pius XII's encyclical Divino Afflante Spiritu in 1943, modern biblical exegesis began to spread within the Catholic Church. Fifteen years later, the tides turned. During the pontificate of Pope John XXIII (1958-1963), the Holy Office took several restrictive measures, most notably the suspension of three professors. The article describes these interventions and asks whether the Pope promoted (or tolerated) this policy on biblical studies and why he did so. To do this, it uses some recent publications, among which Roberto Tucci's diary stands out. It also attempts to reconstruct the general attitude towards the modern biblical exegesis of the Pope of the Second Vatican Council. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Diversitätsforschung und -Management is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This contribution is a slightly edited invited presentation at the Society for Biblical Literature annual international conference at the University of Pretoria, 3-7 July 2023, at a panel discussion titled "The role of context in Biblical Studies / exegesis". A broad overviewinterpretation of the past half a century Pentateuch studies in South Africa is offered, indicating implied, though seldom stated, dynamics of Hebrew Bible scholarship, doing so by means of an Aesopian interpretation. These concrete webs of meaning in substantial ways steer also the guild of Pentateuch scholars in South Africa in our time, in how historical exegesis has had to be arranged. [ABSTRACT FROM AUTHOR]

As an introduction to his novel Icosameron, published in 1787, Casanova offers a lengthy biblical commentary on the first three chapters of Genesis. This article seeks to better define the relationship between this curious “Literal Commentary” and the rest of the novel, which recounts the adventures of a brother and sister at the center of the Earth after their ship sinks. It also questions Casanova’s reading of Genesis, as he uses this biblical account as the central theme of his novel. Finally, at the end of a century that has forcefully denounced the literal reading of Genesis, is the choice to publish a long novel introduced by an equally imposing biblical commentary the reason for the novel’s lack of success upon publication, and the oblivion into which it has fallen outside Casanova studies? [ABSTRACT FROM AUTHOR]

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Despite the Biblical exegesis undertaken in Leviathan, which supports Hobbes' defense that the soul is mortal, the article aims to emphasize that the doctrine os mortality is a consequence of Hobbes' defense that everything that exists is body. Thus, the opposing dosctrine of natural immortality not Only opposes the jurisdiction os sovereignty but also the very nature of things, which inevitably guides the philosopher's interpretation of the revelead word of God. [ABSTRACT FROM AUTHOR]

The Journal for the Study of the Old Testament published a review of journals and books in which various contributors presented articles. An article by J. L. Ska discusses the influence of neighboring cultures on ancient Israel. Other articles address topics such as the function of narrative history in the Priestly source, archaeological studies and investigations, the identification of the deity Aramiš/s and the locations Qarnē/Qarnīna and Azaʾi/Aṣî, the transmission and socio-cultural embedding of the divine names in the Hebrew Bible and the Septuagint, as well as various interpretations and investigations of different texts and documents. The book "Economics and Empire in the Ancient Near East" examines economic issues in Old Testament texts and includes contributions on various topics such as economy in the ancient Near East, economic relationships in the Bible, women and economy in ancient Israel and Judah, law in the ancient Near East and economy, kingship and religion in the ancient Near East, economy and prophecy in ancient Israel, and economic aspects of wisdom and apocalypticism. The EBR (Encyclopedia of the Bible and its Reception) has reached a milestone with volumes 20 and 21, which contain numerous articles on biblical books and figures, including an extensive article on Muhammad. The book "Aramaic: World Language of Antiquity" describes the history of Aramaic from its beginnings to the emergence of Islam and emphasizes its significance as a world language. It addresses various aspects of Aramaic language and culture, including the Aramaic texts from Qumran and the language of Jesus in the New Testament. The book "From Scribes to Scholars" examines the influence of ancient Homer commentaries on early rabbinic Bible commentaries and provides a detailed analysis of the sources. The anthology on the Song of Songs offers various interpretations of the text throughout history and discusses German translations and receptions. The Fourth Book of Maccabees praises the special value of a pious reason guided by Jewish law and deals with political and sociological aspects. [Extracted from the article]

In his Terrae Sanctae Elucidatio (1639), Francesco Quaresmio devotes a digression to three highly peculiar objects: two plant roots grown into the shape of a crucifix (one of them discovered in the vicinity of Jerusalem), and a figure of the crucified Christ sprouted from a nut collected by a pilgrim near the Holy Sepulchre. This article explores the methods employed by Quaresmio in the study of these objects, which belonged to a larger group of images apparently produced by nature discussed in the works of late medieval and early modern travellers, religious writers, natural historians and antiquarians. It examines the use that Quaresmio made of autopsy, visual reproduction, and witness interviews in researching the history of the three crucifixes. At the same time, it shows how his adoption of empirical methods went hand in hand with devotional preoccupations, bringing to the forefront Quaresmio's conception of the relationship between nature and the divine, as well as his belief in the complementarity of natural evidence, historical knowledge, and biblical exegesis. [ABSTRACT FROM AUTHOR]

The book "Landmark Cases in Privacy Law" edited by Paul Wragg and Peter Coe is part of a series that focuses on case law in different legal areas. This particular collection examines privacy law and provides context for famous privacy cases from various jurisdictions, including England, Wales, Australia, Canada, and the US. The book features fourteen chapters written by leading experts in the field, offering detailed case commentaries that are useful for both academics and students. The collection highlights the evolution of privacy law and the challenges faced in protecting privacy interests in the digital era. [Extracted from the article]