Because the Bible Says So: The Impact of Roman Catholic Doctrines on LGBT Rights

2013 ◽  
Author(s):  
Daniel Golebiewski
Keyword(s):  
Roman Catholic ◽  
Lgbt Rights ◽  
The Bible ◽  
The Impact

THE DEVELOPMENT OF TAXATION IN THE BIBLE: IMPROVEMENTS IN COUNTING, MEASUREMENT, AND COMPUTATION IN THE ANCIENT MIDDLE EAST

1998 ◽  
Vol 25 (2) ◽  
pp. 63-80 ◽  
Author(s):  
Manuel L. Jose ◽  
Charles K. Moore
Keyword(s):  
Middle East ◽  
Historical Development ◽  
Income Taxes ◽  
Property Taxes ◽  
The Bible ◽  
Indirect Taxes ◽  
Special Assessment ◽  
The Impact

This paper traces the development of five taxation types in the Bible — income taxes, property taxes, special assessment taxes, poll taxes (all direct taxes), and indirect taxes. The development of these taxes is discussed within the context of Israel's historical development. The impact of counting, measurement, and computation on the development of taxation is also considered.

Biblical Interpretation in the Majority World

2018 ◽  
Author(s):  
K. K. Yeo
Keyword(s):  
Biblical Interpretation ◽  
National Identities ◽  
Human Flourishing ◽  
New Approaches ◽  
The Bible ◽  
Majority World ◽  
Multiple Contexts ◽  
Spirit World ◽  
The Impact ◽  
Bible Reading

This chapter challenges the ‘received’ view that traces the expansion of the dominant theologies of the European and North American colonial powers and their missionaries into the Majority World. When they arrived, these Westerners found ancient Christian traditions and pre-existing spiritualities, linguistic and cultural forms, which questioned their Eurocentric presumptions, and energized new approaches to interpreting the sacred texts of Christianity. The emergence of ‘creative tensions’ in global encounters are a mechanism for expressing (D)issent against attempts to close down or normalize local Bible-reading traditions. This chapter points to the elements which establish a creative tension between indigenizing Majority World approaches to the Bible and those described in the ‘orthodox’ narrative, including: self-theologizing and communal readings; concepts of the Spirit world and human flourishing; the impact of multiple contexts, vernacular languages, sociopolitical and ethno-national identities, and power/marginalization structures; and ‘framing’ public and ecological issues.

scholarly journals The Apocalyptic Interlude: Revealing Death in Kinshasa

2005 ◽  
Vol 48 (2) ◽  
pp. 11-32 ◽  
Author(s):  
Filip De Boeck
Keyword(s):  
Everyday Life ◽  
Book Of Revelation ◽  
The Bible ◽  
Collective Imagination ◽  
The Impact ◽  
Point Of Departure ◽  
Point Of Reference

Abstract:Temporality in contemporary Kinshasa is of a very specific eschatological kind and takes its point of departure in the Bible, and more particularly in the Book of Revelation, which has become an omnipresent point of reference in Kinshasa's collective imagination. The lived-in time of everyday life in Kinshasa is projected against the canvas of the completion of everything, a completion which will be brought about by God. As such, the Book of Revelation is not only about doom and destruction, it is essentially also a book of hope. Yet the popular understanding of the Apocalypse very much centers on the omnipotent presence of evil. This article focuses on the impact of millennialism on the Congolese experience, in which daily reality is constantly translated into mythical and prophetic terms as apocalyptic interlude.

Creating the Creation Museum

2020 ◽  
Author(s):  
Kathleen C. Oberlin
Keyword(s):  
Real World Data ◽  
Scopes Trial ◽  
The Bible ◽  
The Earth ◽  
Secular Institution ◽  
Sources Of Authority ◽  
The Creation ◽  
Scientific Claims ◽  
Mainstream Society ◽  
The Impact

The typical story about creationist social movements centers on battles in the classroom or in the courtroom—like the Scopes Trial in 1925. But there is a new setting: a museum. “Prepare to Believe” is the slogan that greets visitors throughout the Creation Museum located in Petersburg, Kentucky. It carries the message that the organization Answers in Genesis (AiG) uses to welcome fellow believers as well as skeptics since opening in 2007. The Creation Museum seeks to persuade visitors that if one views both the Bible (a close, literal reading) and nature (observational, real world data) as sources of authority, then the earth appears to be much younger than conventionally understood in mainstream society. This book argues that the impact of the Creation Museum does not depend on the accuracy or credibility of its scientific claims, as many scholars, media critics, and political pundits would suggest. Instead, what AiG goes after by creating a physical site like the Creation Museum is the ability to foster plausibility politics—broadening what the audience perceives as possible and amplifying the stakes as the ideas reach more people. Destabilizing the belief that only one type of secular institution may make claims about the age of the earth and human origins, the Creation Museum is a threat to this singular positioning. In doing so, AiG repositions itself to produce longstanding effects on the public’s perception of who may make scientific claims. Creating the Creation Museum is a story about how a group endures.

Biblical Criticism

2021 ◽  
Author(s):  
Richard Briggs
Keyword(s):  
21St Century ◽  
Full Range ◽  
Biblical Criticism ◽  
Early 21St Century ◽  
Authorial Intention ◽  
The Bible ◽  
Interpretive Method ◽  
Interpretive Practices ◽  
History Of Biblical Interpretation ◽  
The Impact

The Bible as a text can be read with or without reference to its compilation as a theologically constructed collection of sacred Jewish and Christian books. When read without such framing concerns, it may be approached with the full range of literary and theoretical interpretive tools and read for whatever purpose readers value or wish to explore. Less straightforwardly, in the former case where framing concerns come into play, the Bible is both like and unlike any other book in the way that its very nature as a “canon” of scripture is related to particular theological and religious convictions. Such convictions are then in turn interested in configuring the kinds of readings pursued in certain ways. Biblical criticism has undergone many transformations over the centuries, sometimes allowing such theological convictions or practices to shape the nature of its criticism, and at other times—especially in the modern period—tending to relegate their significance in favor of concerns with interpretive method, and in particular questions about authorial intention, original context, and interest in matters of history (either in the world behind the text, or in the stages of development of the text itself). From the middle of the 20th century onwards the interpretive interests of biblical critics have focused more on certain literary characteristics of biblical narratives and poetry, and also a greater theological willingness to engage the imaginative vision of biblical texts. This has resulted in a move toward a theological form of criticism that might better be characterized as imaginative and invites explicit negotiation of readers’ identities and commitments. A sense of the longer, premodern history of biblical interpretation suggests that some of these late 20th- and early 21st-century emphases do themselves have roots in the interpretive practices of earlier times, but that the Reformation (and subsequent developments in modern thinking) effectively closed down certain interpretive options in the name of better ordering readers’ interpretive commitments. Though not without real gains, this narrowing of interpretive interests has resulted in much of the practice of academic biblical criticism being beholden to modernist impulses. Shifts toward postmodern emphases have been less common on the whole, but the overall picture of biblical criticism has indeed changed in the 21st century. This may be more owing to the impact of a renewed appetite for theologically imaginative readings among Christian readers, and also of the refreshed recognition of Jewish traditions of interpretation that pose challenging framing questions to other understandings.

scholarly journals NATIONALHISTORIE EFTER MODERNISMEN - FOLKEBEGREBET I LYSET AF EUROPAS STORE FORTÆLLINGER

1970 ◽  
Vol 42 (117) ◽  
pp. 159-174
Author(s):  
Michael Böss
Keyword(s):  
19Th Century ◽  
Middle Ages ◽  
French Revolution ◽  
Main Role ◽  
National History ◽  
The Bible ◽  
The People ◽  
History Of ◽  
The Impact ◽  
The Middle Ages

WRITING NATIONAL HISTORY AFTER MODERNISM: THE HISTORY OF PEOPLEHOOD IN LIGHT OF EUROPEAN GRAND NARRATIVES | The purpose of the article is to refute the recent claim that Danish history cannot be written on the assumption of the existence of a Danish people prior to 19th-century nationalism. The article argues that, over the past twenty years, scholars in pre-modern European history have highlighted the limitations of the modernist paradigm in the study of nationalism and the history of nations. For example, modernists have difficulties explaining why a Medieval chronicle such as Saxo Grammaticus’s Gesta Danorum was translated in the mid-1600s, and why it could be used for new purposes in the 1800s, if there had not been a continuity in notions of peoplehood between the Middle Ages and the Modern Age. Of course, the claim of continuity should not be seen as an argument for an identity between the “Danes” of Saxo’s time and the Danes of the 19th-century Danish nation-state. Rather, the modern Danishness should be understood as the product of a historical process, in which a number of European cultural narratives and state building played a significant role. The four most important narratives of the Middle Ages were derived from the Bible, which was a rich treasure of images and stories of ‘people’, ‘tribe’, ‘God’, King, ‘justice’ and ‘kingdom’ (state). While keeping the basic structures, the meanings of these narratives were re-interpreted and placed in new hierarchical positions in the course of time under the impact of the Reformation, 16th-century English Puritanism, Enlightenment patriotism, the French Revolution and 19th-century romantic nationalism. The article concludes that it is still possible to write national histories featuring ‘the people’ as one of the actors. But the historian should keep in mind that ‘the people’ did not always play the main role, nor did they play the same role as in previous periods. And even though there is a need to form syntheses when writing national history, national identities have always developed within a context of competing and hierarchical narratives. In Denmark, the ‘patriotist narrative’ seems to be in ascendancy in the social and cultural elites, but has only partly replaced the ‘ethno-national’ narrative which is widespread in other parts of the population. The ‘compact narrative’ has so far survived due the continued love of the people for their monarch. It may even prove to provide social glue for a sense of peoplehood uniting ‘old’ and ‘new’ Danes.

Three Pamphlets Concerning Father Edmund Campion, S. J.

1970 ◽  
Vol 2 (2) ◽  
pp. 64-72
Author(s):  
Joseph F. Tempesta
Keyword(s):  
Roman Catholic ◽  
Roman Catholicism ◽  
Philip Ii ◽  
The Bible ◽  
Philip Ii Of Spain ◽  
Roman Catholics

Anthony Munday was a protege of John Dudley, Earl of Leicester. Leicester himself was a member of the progressive Protestant nobility in Elizabethan England, which sought to turn completely away from Rome and toward Geneva. These progressives wanted vernacular translations of great works such as the Bible and the classics. They aimed at founding an English and Protestant tradition of literature.In 1579 Philip II of Spain continued to press for an alliance with Queen Elizabeth. Elizabeth seriously considered marrying the Due d'Alencon. Such a marriage would cement ties between England and France. The leading progressives, Leicester, Walshingham and Cecil could tolerate neither one of these Roman Catholic alliances. Thus, Leicester intensified his patronage of Puritan propagandists.When the Campion controversy arose in 1581, it proved a boon to Leicester and the progressives. Here was an opportunity to garner Elizabeth's support, if they could prove that Jesuits and Roman Catholics were plotting regicide and the return of England to Roman Catholicism.Between 1581 and 1584 Munday produced a series of pamphlets designed to arouse English opinion against “popish recusants.” This essay deals with one of these pamphlets: A discoverie of Edmund Campion and his confederates, their most horrible and traiterous practices against her majestye's most royal person and realm. … In this essentially propagandistic tract, Munday equates priestly activity of the Jesuits with subversion. This equation was based upon a Parliamentary statute of 1581, which declared that priests sent from abroad to convert Englishmen were guilty of treason.

Brought to Ruin

2021 ◽  
pp. 113-161
Author(s):  
Sarah C. Schaefer
Keyword(s):  
Middle East ◽  
North Africa ◽  
Scientific Investigations ◽  
New Approaches ◽  
The Bible ◽  
Biblical Archaeology ◽  
The Status ◽  
The Impact ◽  
Biblical Sources ◽  
Archaeological Excavations

Chapter 3 examines the impact of biblical archaeology on the production and reception of the Doré Bible, arguing that the recuperations of historical fragments are consistent with broader societal anxieties. Questions surrounding the Bible’s historical credibility (propelled by Enlightenment rationalism) prompted new, ostensibly scientific investigations of biblical sources and sites. Archaeological excavations in the Middle East and North Africa revealed fragments of ancient pasts that engendered new approaches to the representation of biblical subjects. These fragments, the often problematic manner in which they were appropriated into Doré’s illustrations, and the popular reception of the images reveal a distinct anxiety about the narratives of biblical civilizations and what they presage about the present and future. The illustrations speak to the circumstances of French interests and the status of the nation in an era wrought by repeated revolutions that seemed as potentially catastrophic as the events of the Bible.

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