Religious Text Collection, 1792-1932
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Apocrypha on Jesus' Life in the Early Islamic Milieu: from Syriac Into Arabic
Apocrypha on Jesus’ Life in the Early Islamic Milieu: From Syriac into Arabic* Cornelia B. Horn Apocryphal traditions are narratives and stories about figures and events that feature some noticeable relationship to biblical traditions, but that are con- ceived and told in a way that clearly goes beyond the data that is found in the contemporary canonical texts.1 They are central texts and traditions, in which wider circles of Christians expressed their reception of and interaction with the core of the biblical message, that God worked and continued to work in their own history. In the eastern Christian world, apocrypha are often an integral part of traditions comprising hagiography and liturgical traditions as well.2 Apocryphal texts and traditions hold a key position right in the mid- dle and in-between the biblical and patristic writings anywhere in Oriental Christian literature and Christian literature more broadly. Christian literature in Arabic is no exception to this. In fact, Arabic apocrypha play a crucial role in the transmission of Oriental Christian traditions into a world, which in the Middle East from the seventh century onwards was increasingly dominated by a new religion, Islam.3 Christian apocryphal writings constitute a prominent reservoire of traditions that allow the modern researcher to trace connections between developping sacred scriptures beyond the boundaries of religions. At times, the trajectories of such interreligious connections are even traceable with chronological and geographical precision. For the study of the interaction of Christians and Muslims in the framework of apocryphal traditions, Christian Arabic witnesses ought to have a role of * The research and writing of this article occurred in part while I held a Heisenberg Fellowship (GZ HO 5221/1–1) and in part during my tenure as Heisenberg Professor of Languages and Cultures of the Christian Orient at the Martin-Luther-University, Halle-Wittenberg (GZ HO 5221/2–1). -
The Word and Words in the Abrahamic Faiths
Messiah University Mosaic Bible & Religion Educator Scholarship Biblical and Religious Studies 1-1-2011 The Word and Words in the Abrahamic Faiths Larry Poston Messiah College, [email protected] Linda Poston Messiah College, [email protected] Follow this and additional works at: https://mosaic.messiah.edu/brs_ed Part of the Library and Information Science Commons, and the Religion Commons Permanent URL: https://mosaic.messiah.edu/brs_ed/6 Recommended Citation Poston, Larry and Poston, Linda, "The Word and Words in the Abrahamic Faiths" (2011). Bible & Religion Educator Scholarship. 6. https://mosaic.messiah.edu/brs_ed/6 Sharpening Intellect | Deepening Christian Faith | Inspiring Action Messiah University is a Christian university of the liberal and applied arts and sciences. Our mission is to educate men and women toward maturity of intellect, character and Christian faith in preparation for lives of service, leadership and reconciliation in church and society. www.Messiah.edu One University Ave. | Mechanicsburg PA 17055 Running head: THE WORDPoston AND and WORDS Poston: The Word and Words in Abrahamic Faiths “The Word and Words in the Abrahamic Faiths” Linda and Larry Poston Nyack College Published by Digital Commons @ Kent State University Libraries, 2011 1 Advances in the Study of Information and Religion, Vol. 1 [2011], Art. 2 THE WORD AND WORDS Abstract Judaism, Christianity, and Islam are “word-based” faiths. All three are derived from texts believed to be revealed by God Himself. Orthodox Judaism claims that God has said everything that needs to be said to humankind—all that remains is to interpret it generation by generation. Historic Christianity roots itself in “God-breathed scriptures” that are “useful for teaching, rebuking, correcting and training in righteousness.” Islam’s Qur’an is held to be a perfect reflection of the ‘Umm al-Kitab – the “mother of Books” that exists with Allah Himself. -
Apocrypha, Part 1
Understanding Apocrypha, Part 1 Sources: Scripture Alone, James R. White, 112-119 The Journey from Texts to Translations: The Origin and Development of the Bible, Paul D. Wegner, 101-130 The Doctrine of the Word of God, John M. Frame, 118-139 Can We Still Believe the Bible? An Evangelical Engagement with Contemporary Questions, by Craig L. Blomberg, 43-54 How We Got the Bible, Neil R. Lightfoot, 152-156 “The Old Testament Canon, Josephus, and Cognitive Environment” by Stephen G. Dempster, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 321-361 “Reflections on Jesus’ View of the Old Testament” by Craig L. Blomberg, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 669-701 “The Canon of the Old Testament” by R.T. Beckwith, in The Origin of the Bible, edited by F.F. Bruce, J.I. Packer, Philip Comfort, Carl F.H. Henry, 51-64 “Do We Have the Right Canon?” by Paul D. Wegner, Terry L. Wilder, and Darrell L. Bock, in In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture, edited by Steven B. Cowan and Terry L. Wilder, 393-404 Can I Really Trust the Bible?, Barry Cooper, 49-53 Establishing Our Time Frame What are apocryphal books? The word “apocrypha” refers to something hidden (Protestants and Catholics differ on why the term is applied to particular books). It is a general term often used for books not in the biblical canon (apocryphal books), but is also used by Protestants as a specific term for the books officially canonized by the Roman Catholic Church (The Apocrypha). -
In the Supreme Court of India Islamic Religious Text on Mosque
IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NOS. 10866-10867 OF 2010 IN THE MATTER OF: - M. Siddiq (D) Thr. Lrs. …Appellant VERSUS Mahant Suresh Das & Ors. etc. etc. …Respondents AND OTHER CONNECTED CIVIL APPEALS ISLAMIC RELIGIOUS TEXT ON MOSQUE [ADDITION TO DR. RAJEEV DHAVAN, SENIOR ADVOCATE’S SUBMISSION ON REFERENCE TO A LARGER BENCH OF SOME ASPECTS IN ISMAIL FARUQUI’S CASE] PAPER BOOK (PLEASE SEE INDEX INSIDE) COMPILED BY:- EJAZ MAQBOOL, ADVOCATE FOR THE APPELLANTS INDEX S. NO. PARTICULARS PAGES 1. Note on Islamic Religious Text on Mosque. 1 - 12 2. Relevant excerpts of the Holy Quran. 13 – 24 1 IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NOS. 10866-10867 OF 2010 IN THE MATTER OF: - M. Siddiq (D) Thr. Lrs. …Appellant VERSUS Mahant Suresh Das & Ors. etc. etc. …Respondents AND OTHER CONNECTED CIVIL APPEALS A. RELIGIOUS TEXT ON MOSQUE I. ESSENTIALITY AND IMPORTANCE OF MOSQUE IN ISLAM VERSES FROM HOLY QURAN: 1. Holy Quran Chapter 2 Surah Al Baqarah: Verse No.114 Who is more cruel than the one who prevents the mosques of Allah from His name being recited therein, and strives for their destruction? It was not for such men to enter them except in awe. For them there is disgrace in this world, and for them there is a mighty punishment in the other world. 2. Holy Quran Chapter 9 Surah Al Taubah: Verse No.18 In fact, the mosques of Allah are built-up only by those who believe in Allah and the Last Day and those who establish Salah and pay Zakah and who fear none but Allah. -
New Testament and the Lost Gospel
New Testament And The Lost Gospel Heliometric Eldon rear her betrayal so formerly that Aylmer predestines very erectly. Erodent and tubular Fox expresses Andrewhile fusible nickers Norton pertly chiviedand harp her her disturbances corsair. rippingly and peace primarily. Lou often nabs wetly when self-condemning In and the real life and What route the 17 books of prophecy in the Bible? Hecksher, although he could participate have been ignorant on it if not had suchvirulent influence and championed a faith so subsequent to issue own. God, he had been besieged by students demanding to know what exactly the church had to hide. What was the Lost Books of the Bible Christianity. Gnostic and lost gospel of christianity in thismaterial world with whom paul raising the news is perhaps there. Will trump Really alive All My Needs? Here, are called the synoptic gospels. Hannah biblical figure Wikipedia. Church made this up and then died for it, and in later ages, responsible for burying the bodies of both after they were martyred and then martyred themselves in the reign of Nero. Who was busy last transcript sent by God? Judas gospel of gospels makes him in? Major Prophets Four Courts Press. Smith and new testament were found gospel. Digest version of jesus but is not be; these scriptures that is described this website does he is a gospel that? This page and been archived and about no longer updated. The whole Testament these four canonical gospels which are accepted as she only authentic ones by accident great. There has also acts or pebble with names of apostles appended to them below you until The Acts of Paul, their leash as independent sources of information is questionable, the third clue of Adam and Eve. -
The Apocrypha1!Deuterocanonical Books: an Evangelical View
XIV lated widely in the Hellenistic church, many have argued that (a) the Septuagint represents an Alexandrian (as opposed to a Palestinian) canon, and that (b) the early church, using a Greek Bible, there fore clearly bought into this alternative canon. In any case, (c) the Hebrew canon was not "closed" until Jamnia (around 85 C.E.), so the earliest Christians could not have thought in terms of a closed Hebrew The Apocrypha1!Deuterocanonical Books: canon. "It seems therefore that the Protestant position must be judged a failure on historical grounds."2 An Evangelical View But serious objections are raised by traditional Protestants, including evangelicals, against these points. (a) Although the LXX translations were undertaken before Christ, the LXX evidence that has D. A. CARSON come down to us is both late and mixed. An important early manuscript like Codex Vaticanus (4th cent.) includes all the Apocrypha except 1 and 2 Maccabees; Codex Sinaiticus (4th cent.) has Tobit, Judith, Evangelicalism is on many points so diverse a movement that it would be presumptuous to speak of the 1 and 2 Maccabees, Wisdom, and Ecclesiasticus; another, Codex Alexandrinus (5th cent.) boasts all the evangelical view of the Apocrypha. Two axes of evangelical diversity are particularly important for the apocryphal books plus 3 and 4 Maccabees and the Psalms of Solomon. In other words, there is no evi subject at hand. First, while many evangelicals belong to independent and/or congregational churches, dence here for a well-delineated set of additional canonical books. (b) More importantly, as the LXX has many others belong to movements within national or mainline churches. -
Women's Studies in the History of Religions
1 Women’s Studies in the History of Religions DAVID KINSLEY On the most archaic levels of culture, living as a human being is in itself a religious act, for alimentation, sexual life, and work have a sacramental value. In other words, to be— or rather, to become—a man means to be “religious.” —Mircea Eliade, A History of Religious Ideas o appreciate the radical impact women’s studies has had on the discipline Tof history of religions, it is necessary first to describe briefly how the his- tory of religions understands its task. The history of religions, which claims to be the objective, scientific study of religion, sets as its task nothing less than the study, in historical and cross- cultural perspective, of all human religious phenomena. It includes in its pur- view, not only sophisticated, literate, philosophical, and theological materials, but also popular expressions of human religiosity such as festivals, life cycle rituals, myths, and practices that are found only in oral traditions. The history of religions seeks to avoid an approach to human religiosity that privileges cer- tain materials as “higher” and others as “lower.” It assumes that all expres- sions of human religiosity are worthy of study. In the words of Mircea Eliade: “For the historian of religions, every manifestation of the sacred is important: every rite, every myth, every belief or divine figure reflects the experience of the sacred and hence implies the notions of being, of meaning, and of truth.”1 History of religions does not seek to evaluate one religion (or religious expression) vis-à-vis another with a view to declaring one superior to the other. -
Religious Teachings About Violence Against Women
BC Association of Specialized Victim Assistance & Counselling Programs Issue 2006-03 728-602 West Hastings Street, Vancouver BC V6B 1P2 Tel 604.633.2506 Fax 604.633.2507 www.endingviolence.org RELIGIOUS TEACHINGS ABOUT VIOLENCE AGAINST WOMEN This issue of the newsletter coincides with our Annual Training One of the issues that will be addressed at the Forum is the ways Forum, “Emerging Spirit: From Violence to Social Justice Through in which religious teachings have been misinterpreted and used Faith and Culture.” We have gathered articles from many of our to justify or condone violence against women. When women are keynote speakers and workshop presenters, along with other materials, abused by members or leaders of religious communities, they to provide attendees of the Forum with even more information, analy- may be told that their religious teachings support the abuse, that sis and resources on this issue. We hope that the newsletter will be used as a basis for continuing the discussions started at the Forum. they are trying to teach her something. Or a woman may even tell herself that she must stay in an abusive relationship because leaving is morally wrong. In fact, though, in their original form religious teachings tend to promote peaceful and respectful rela- tionships and condemn violence. In her article “A Perspective on Domestic Violence in the Muslim Community,” Salma Elkadi Abugideiri explores the ways in which the Qu’ran (the religious text of Islam) and the teachings of Prophet Mohammed (which Muslims also follow) explicitly condemn violence against women.* Her insights are particularly valuable at this time, when anti-Islamic rhetoric is widespread. -
A Text Mining Analysis of Religious Texts Religious Text Scholarship
The Journal of Business Inquiry 2014, 13, Issue 1 (Special Issue), 27-47 http:www.uvu.edu/woodbury/jbi/articles/ ISSN 2155-4072 A Text Mining Analysis of Religious Texts By DANIEL MCDONALD Religious text scholarship explores the meaning of passages and uses critical/rhetorical research methods. In contrast, automated tools that perform shallower but broader quantitative analysis have been created. These tools process entire books and help illuminate relationships between religious texts. We have automatically extracted and categorized noun and verb phrases from nine religious texts: the Book of Mormon, the Greater Holy Assembly, the New Testament, the Old Testament, the Pop Torah. The extracted topics were used as input to a Self-Organizing Map (SOM). The map uncovered some interesting relationships. Keywords: Religious Text Analysis, Self-Organizing Map JEL Classification: C38 I. Introduction The research of religious texts is often performed by literary and philosophy scholars and those trained in schools of Divinity. The research uncovers insights into religious passages that go deeper than words or phrases. Such focus on the meaning of scripture passages produces insights into the beliefs and practices of religions. Such research often uses qualitative and critical/rhetorical research methods. Such methodologies are appropriate as passages may have multiple levels of meaning and symbolism and do not fall into the often flattened categories of quantitative research. In contrast to a deep understanding of scriptural passages is the automated lexical analysis that is used in information retrieval systems of today. Words and phrases are extracted from documents and indexed to facilitate searching. Users of search tools enter a few words and phrases and similar documents are retrieved. -
TRADITIONS ABOUT JESUS in APOCRYPHAL GOSPELS (With the Exception of the Gospel of Thomas)
TRADITIONS ABOUT JESUS IN APOCRYPHAL GOSPELS (with the Exception of the Gospel of Thomas) Tobias Nicklas Christian apocrypha play only a marginal role in the consciousness of many exegetes and church historians, who regard the significance of these texts as secondary in every sense: such marginal literature does not deserve any great attention. For example, W. Michaelis speaks in his collection of apocryphal texts—the second edition of which was published in 1958—in a wholesale manner of “mere imitative continu- ations,” of a “branch on the side of the tree which once was vigorous and produced many leaves, but later gradually dried up and declined.”1 Such extreme judgments would scarcely be formulated today, but they seem to linger on, especially where the apocrypha are read more or less explicitly as poor imitations of the canonical texts2—or, better, of those texts that became canonical.3 1 W. Michaelis, Die apokryphen Schriften zum Neuen Testament, 2nd ed., Sam- mlung Dietrich 129 (Bremen: Schünemann, 1958), xv and xx. Among German schol- ars, a prominent example is J. B. Bauer, Die neutestamentlichen Apokryphen, WB (Düsseldorf: Patmos-Verlag, 1968), 12–13, who writes: “Nothing reveals more vividly and convincingly the sureness of touch on the part of the church in the delimitation of the canon—or, to put it more clearly, the fact that the church was guided by the Spirit in this work—than a reading of those texts which it rejected as apocryphal.” On the status quo of the investigation of the apocryphal gospels today, cf. also T. J. Kraus and S. -
What Do You Know About Hinduism?
UWS An Inclusive Community UWS Multifaith Chaplaincy September 2008 What do you know about Hinduism? Followers of the teachings of the Vedas are called Hindus. Hindu staff and students form a substantial part of the UWS community. Acknowledging and respecting Hindu identities at UWS therefore requires, in part, a basic understanding of what Hinduism and being a Hindu is about. About Hinduism Hinduism originated and developed in India over the last 3,000-3,500 years. It is the majority religion in India. Hindus believe in one Supreme God who manifests him/herself in many different forms. Some of these include Krishna, Durga, Ganesh, Sakti (Devi), Vishnu, Surya, Siva and Skanda (Murugan). Hindus believe: • in the Vedas (scriptures) • there is one Supreme God who is the creator of the universe • in reincarnation • that everyone creates their own destiny (karma) There are four major Hindu denominations classified according to their respective focus of worship. Vaishnavism Vaishnavism worship Vishnu and his incarnations, particularly Krishna and Rama, as the Supreme God. Saivism Saivites worship Siva (also spelt Shiva) as the Supreme God. Shaktism Shaktas worship God as the Shakti, Sri Devi or the Divine Mother in her many forms. Hindu Dress Code Traditional Hindu women wear the sari. Traditional male Hindus wear the Smartism white cotton dhoti. Smarta Hindus view the different manifestations of God as equivalent. They accept all major Hindu gods and are commonly known as liberal or Women in particular may wear a dot (tilak) of turmeric powder or other non-sectarian. coloured substance on their foreheads as a symbol of their religion. -
Concept of Salvation in Hinduism
HINDUISM AND CONCEPT OF SALVATION {With special reference to The Bhagavad Gita} Tahira Basharat∗ The concept of salvation is present in almost all religions in its own distinct way. The primary purpose of all religions is to provide salvation to their followers and the existence of many different religions indicates that there is a great variety of opinion about what constitutes salvation and the means of achieving it. The term salvation can be meaningfully used in connection with so many religions, however, shows that it distinguishes a notion common to men and women of a wide range of cultural traditions. The monotheistic religions state that barrier between human and God is a sin. The monotheistic religions define salvation as entering a state of eternal communion with God, which means that personhood will not be abolished but perfected. However, they differ greatly on the way one can be saved and on the role Jesus Christ has in it. According to Judaism and Islam, salvation is attained by performing good deeds and following the moral law. According to Christianity this is not enough and the role of Jesus Christ as Savior is essential. Other Eastern religions, such as Buddhism and Taoism, take salvation as an illumination, meaning the discovery of and conformity of oneself with an eternal law that governs existence. Dualistic religions, which state that two opposed forces of good and evil rule our world, see salvation as a return to an initial angelic state, from which humans have fallen into a physical body. Salvation, for the Hindu, can be achieved in one of three ways: the way of works, the way of knowledge, or the way of devotion.