Thus Speaks the Bible
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1 Doctrine of Ishmael 1. Ishmael Was the Firstborn Son of Abraham By
Doctrine of Ishmael 1. Ishmael was the firstborn son of Abraham by Hagar, an Egyptian maid of his wife Sarah. Abraham was 86 at the time and had lived in Canaan for 11 years. 2. Sarah, the barren wife, in keeping with customs of her times as seen in the Babylonian law code of Hammurabi, gave her slave Hagar to Abraham to produce an heir for the family. 3. When Abraham was 99 God renewed His covenant with him and enjoined circumcision of Ishmael as a sign of his membership in the covenant community. 4. God also announced that He would fulfill the divine promise through his wife Sarah, although Abraham looked on Ishmael with deep affection and prayed that he might be the promised heir (Gen 17:18). Gen 17:18 And Abraham said unto God, O that Ishmael might live before thee! Gen 17:19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 5. When Ishmael was circumcised, Abraham and his household (those born to the men and women who had grown up in his employ and newcomers to the household through purchase from foreigners) were also circumcised. 5.1 Ishmael was 13 years old at the time of his circumcision. Many Arab tribes still circumcise their youths at the age of 13. 6. Fourteen years after the birth of Ishmael, Isaac was born to Sarah and Abraham. The jealousy that had long separated Sarah from Hagar came to a breaking point at the time of the weaning of Isaac. -
Sidgwick's Philosophical Intuitions
Etica & Politica / Ethics & Politics, X, 2008, 2, pp. 185-209 Sidgwick’s Philosophical Intuitions Anthony Skelton Department of Philosophy University of Western Ontario [email protected] ABSTRACT Sidgwick famously claimed that an argument in favour of utilitarianism might be provided by demonstrating that a set of defensible philosophical intuitions undergird it. This paper focuses on those philosophical intuitions. It aims to show which specific intuitions Sidgwick endorsed, and to shed light on their mutual connections. It argues against many rival interpretations that Sidgwick maintained that six philosophical intuitions constitute the self- evident grounds for utilitarianism, and that those intuitions appear to be specifications of a negative principle of universalization (according to which differential treatments must be based on reasonable grounds alone). In addition, this paper attempts to show how the intuitions function in the overall argument for utilitarianism. The suggestion is that the intuitions are the main positive part of the argument for the view, which includes Sidgwick's rejection of common-sense morality and its philosophical counterpart, dogmatic intuitionism. The paper concludes by arguing that some of Sidgwick's intuitions fail to meet the conditions for self-evidence which Sidgwick himself established and applied to the rules of common-sense morality. 0. One aim of Henry Sidgwick’s The Methods of Ethics is to provide an argument for utilitarianism, the view that an agent acts rightly insofar as she performs that -
Curriculum Vitae
CURRICULUM VITAE THOMAS MICHAEL HURKA March, 2014 CONTACT INFORMATION Business Address: Department of Philosophy, University of Toronto, 4th floor, 170 St. George Street, Toronto, Ontario, Canada M5R 2M8 Business Phone: (416) 978-2056; Fax: (416) 978-8703; E-mail: [email protected] ACADEMIC APPOINTMENTS University of Toronto: University Professor, 2013-; Chancellor Henry N.R. Jackman Distinguished Chair in Philosophical Studies, 2003-; Professor, Department of Philosophy, 2002- University of Calgary: Professor, Department of Philosophy, 1992-2002; Associate Professor, 1984-92; Assistant Professor, 1979-84; Lecturer, 1978-79 EDUCATION D. Phil., Philosophy, Oxford University, 1980 (Thesis Title: “Perfectionist Ethics”; Supervisor: R.M. Hare; Examiners: Derek Parfit, C.C.W. Taylor) B. Phil. (also called M. Phil.), Philosophy, Oxford University, 1977 B.A. (Hons.), Philosophy, University of Toronto, 1975 ACADEMIC PRIZES AND AWARDS Character Book Prize, The Character Project, Wake Forest University and John Templeton Foundation (for The Best Things in Life), 2013 Killam Research Fellowship, Canada Council, 2011-2013 Keeley Visiting Fellow, Wadham College, Oxford University, April-June, 2009; Visiting Fellow, Merton College, Oxford University, January-March, 2009 Visiting Fellow, All Souls College, Oxford University, April-June, 2007; H L.A. Hart Visiting Fellow, University College, Oxford University, January-April, 2007 Guggenheim Fellowship, John Simon Guggenheim Memorial Foundation, 2006-07 Fellow of the Royal Society of Canada, elected -
What Does the Bible Say About Islam
WHAT DOES THE BIBLE SAY ABOUT ISLAM ? CONTENTS PREFACE..................................................................................................................................3 1 THE CONCEPT OF GOD IN THE BIBLE..........................................................................6 1-1 ANSWERING FAMOUS TRINITARIAN ARGUMENTS...................................................6 1-2 GOD IS ONE......................................................................................................................14 1-3 GOD AND CHRIST ARE TWO NOT ONE.......................................................................15 1-4 GOD IS GREATER THAN CHRIST..................................................................................16 1-5 MIRACLES DON'T PROVE THE DEITY OF JESUS........................................................17 1-6 THE BIBLE DENIES THE DEITY OF JESUS...................................................................18 1-7 JESUS BELIEVED IN AND WORSHIPPED A GOD AND COMMANDED OTHERS TO WORSHIP THAT GOD............................................................................................................23 1-8 THE BIBLE STATES THAT JESUS IS A PROPHET AND TEACHER............................24 1-9 WHAT DO THE TERMS 'HOLY SPIRIT' AND 'SPIRIT OF GOD' MEAN?.....................25 1-10 JESUS NEVER MENTIONED THE TRINITY................................................................27 2 PROPHET MUHAMMAD IN THE BIBLE.......................................................................29 2-1 JESUS IS NOT THE FINAL -
Justifying Atonement: an Anselmian Response to Modern Critics
Justifying Atonement: An Anselmian Response to Modern Critics Daniel Shannon DePauw University This paper considers three modern objections to Anselm’s argument on atonement in book I of Cur Deus Homo. The objections are from Friedrich Nietzsche, R. C. Moberly, and Hastings Rashdall; each one makes the case that Anselm’s argument is fallacious. Each one interprets Anselm’s position as requiring that someone innocent suffer punishment in order to acquit guilt. I contend that these objectors do not offer a strong case against Anselm’s argument, principally because they have not examined it completely and have misunderstood his reasoning. In fine, Anselm’s case is (a) the Son’s obedience to the Father suffices for atonement, (b) the Son is an advocate for Adam and his heirs and stands in for them because of his blood ties to humanity, and (c) the Son is the advocate for the Father in the latter’s attempt to end human estrangement from justice. Being both an advocate of the Father and an heir to Adam, the Son’s Incarnation itself prepares the way of reconciliation and the life of the upright will resolves estrangement. The fact that the Son suffers pain and death is due not to the Father’s will but to our resistance to the justice of the Son’s upright will. In the paper I provide an outline of Anselm’s original argument and attempt to show through analyzing its various parts how Anselm avoids the objections made against him. The basic assumptions that Anselm has about the motivation for redemption—the role of sin and suffering in humanity—and the resolution through love and justice is not alien to the modern critic. -
Scribal Authorship and the Writing of History in Medieval England / Matthew Fisher
Interventions: New Studies in Medieval Culture Ethan Knapp, Series Editor Scribal Authorship and the Writing of History in SMedieval England MATTHEW FISHER The Ohio State University Press • Columbus Copyright © 2012 by The Ohio State University. All rights reserved. Library of Congress Cataloging-in-Publication Data Fisher, Matthew, 1975– Scribal authorship and the writing of history in medieval England / Matthew Fisher. p. cm. — (Interventions : new studies in medieval culture) Includes bibliographical references and index. ISBN-13: 978-0-8142-1198-4 (cloth : alk. paper) ISBN-10: 0-8142-1198-4 (cloth : alk. paper) ISBN-13: 978-0-8142-9299-0 (cd) 1. Authorship—History—To 1500. 2. Scribes—England—History—To 1500. 3. Historiogra- phy—England. 4. Manuscripts, Medieval—England. I. Title. II. Series: Interventions : new studies in medieval culture. PN144.F57 2012 820.9'001—dc23 2012011441 Cover design by Jerry Dorris at Authorsupport.com Typesetting by Juliet Williams Type set in Adobe Minion Pro and ITC Cerigo Printed by Thomson-Shore, Inc. The paper used in this publication meets the minimum requirements of the American National Standard for Information Sciences—Permanence of Paper for Printed Library Materials. ANSI Z39.48–1992. 9 8 7 6 5 4 3 2 1 CONTENTS List of Abbreviations vi List of Illustrations vii Acknowledgments ix INTRODUCTION 1 ONE The Medieval Scribe 14 TWO Authority, Quotation, and English Historiography 59 THREE History’s Scribes—The Harley Scribe 100 FOUR The Auchinleck Manuscript and the Writing of History 146 EPILOGUE 188 Bibliography 193 Manuscript Index 213 General Index 215 ABBrEviationS ANTS Anglo-Norman Text Society BL British Library CUL Cambridge University Library EETS Early English Text Society (OS, Original Series, ES, Extra Series, SS Supplementary Series) LALME A Linguistic Atlas of Late Medieval English, ed. -
Which of the Two Sons of Prophet Abraham PBUH Was to Be Sacrificed?
Which of the two sons of the Prophet Abraham (Peace be upon him) was to be ‘sacrificed’? Prepared by: Abo Karim El Marakshy 1 The aim of this article is to answer the following misconceptions. 1-Which of the two sons of Prophet Abraham PBUH was to be sacrificed? 2-Hagar’s marriage to Abraham. 3-Ishmael’s relationship with Abraham peace be upon them. 4-The building of the Ka’abah. 5-Prophecies from the Bible about the prophet Muhammad (may Peace and Blessings be upon him). 6-The well of Zamzam. 7-Muslims pilgrimage. 8-Muslims’ claim of being affiliated to Prophet Abraham and various other Islamic articles of faith. PBUH: Peace be upon him 2 The following map shows the journeys of Prophet Abraham (Ibrahim) Peace be upon him Round 1800 B.C. Historical background Allah, the Exalted, inspired Abraham (Ibrahim) to take his wife Hagar (Hajar in Arabic) and his son Ishmael ( Isma'il in Arabic ,Yishma'el ( ) in Hebrew meaning "God hears") peace be upon them to Makkah (Bakkah , Baca) in the Arabian Peninsula. Amazingly enough, this word Baca was mentioned by the prophet David (PBUH) in the Bible: "Who passing through the valley of Baca make it a well, the rain also filleth the pools." (Psalm 84:6) Also the word Baca was mentioned in the Noble Qur'an "Verily, the first house (of worship) appointed for mankind was that in Baka (Mecca), full of blessing, 3 and guidance for all people." 3:96 of the Noble Qur'an. Abraham (Ibrahim) made a new settlement in Makkah, called Mountains of Paran (Pharan) in the Bible (Genesis 21:21), because of a divine instruction that was given to him as a part of Allah's plan. -
APPENDICES It Would Seem That Hume Had Predecessors, Or at The
APPENDICES 1. THE PRECURSORS OF HUME (p. 58) It would seem that Hume had predecessors, or at the very least precursors, in the Middle Ages, in particular Robert Holkot in the twelfth century, about whom little is actually known (cf. IR 90, 342 [Loewenberg 87, 302]). As for Nicholas de Ultricuria [Nicolas of Autrecourt], who had previously been known only as an atomist and whose name has been suggested by Hastings RASHDALL ('Nicholas de Ultricuria, a Medieval Hume,' Proceedings of the Aristotelian Society 7 [1906-1907] 3 ff.), among the texts cited the only thing we see that really applies to this question consists of the following lines from Nicholas's Thesis 15: Quibuscunque acceptis, que possunt esse causa alicujus effectus, nescimus evidenter quod ad positionem eorum sequatur effectus positio ["Whatever conditions we take to be the cause of any effect, we do not evidently know that, those conditions being posited, it follows that the effect must be posited also" (Rashdall 10)], and this passage perhaps does not quite suffice to demonstrate the English author's claim. It is highly significant that both Robert and Nicolas professed atomistic opinions, and it is at least quite probable that, for these two aspects of their doctrines, they were closely linked to the Arab Mutakallimun, whom they probably knew through the resumes and refutations of Jewish thinkers, notably Maimonides, and who, in addition to a radical atomism, maintained the impossibility of any logical connection between cause and effect (see Isaac HUSIK, A History of Mediaeval Jewish Philosophy, New York: Macmillan, 1916, pp. xxi-xxii, xxvii, 249). -
The Promised Prophet of the Bible
True Guidance and Light series (5) The Promised Prophet of the Bible By: Munqidh Bin Mahmoud Assaqqar, PhD The Promised Prophet of the Bible ١ ( ) AKNOWLEDGMENT First, all praise and thanks to God Almighty – Allah. It is with great honor that I present this humble work to my reader, hoping that God Almighty will help him to benefit from it, and makes him and me among those who know the truth and among those who are guided. Following the tradition of prophet Mohammad (PBUH) in thanking people who did us a favor, I would like to thank many people who I benefited from in completing this work, and possibly my success in this work was a result of their prayers to God Almighty to help me to do so. I wish to express my appreciation and gratitude to my noble parents, who have done the greatest favor for me, in continuously fostering and cherishing me. I also extend my appreciation to my faithful wife, for her continuous support, help, and for her standing beside me during the completion of this work. I would also wholeheartedly like to express my thanks and gratitude to the translation team, who played a major role in enabling this book to reach the English speaking reader, Mr. WALEED FADHL ALLAH, the translator, and Mr. ALI QASSEM, the proofreader. Finally, I express my thanks and appreciation to Dr. JOHN EALES, who has done me a great favor by doing the final proofreading, even though he is of a different faith, he managed to do so, for he concerned about searching for the truth, and following scientific methods in study and discussion. -
Commentary No.388 Tuesday, 6 September 2016 Is Saudi Arabia Zion? James M
Commentary No.388 Tuesday, 6 September 2016 Is Saudi Arabia Zion? James M. Dorsey Nanyang Technological University, Singapore amal Salibi, one of the Arab world’s foremost contemporary historians, kicked up a storm when he concluded in a 1985 linguistic exegesis that Judaism’s Zion was not K located in Israel but in Saudi Arabia. Israelis, Jews, Saudis, Arabs, Muslims and Palestinians found common ground at the time to denounce Salibi in stark terms. Israelis, Jews and evangelists charged that Salibi’s bombshell book, ‘The Bible Came from Arabia’, constituted an attempt to delegitimize the Jewish State and undermine its historic claim to modern day Israel. Israeli historians and rabbis denounced the theory as mythology, science fiction and nonsense. Saudis, afraid that Israelis might take Salibi seriously and attempt to colonize the mountains of Sarawat, which the scholar believed was the Jordan valley referred to in the Bible, bulldozed dozens of villages which contained buildings or structures from Biblical antiquity. Abodes were turned into rubble in line with Wahhabi ideology that legitimized destruction of anything that could be construed as idol worship. The Saudi effort made it more unlikely that archaeology would ever be able to resolve the controversy given that decades of diggings in modern day Israel has yet to yield incontrovertible evidence such as Hebrew inscriptions that unambiguously refer to events, people, or places named in the Old Testament. Nonetheless, in a twist of irony, Saudi Arabia launched Salibi on his linguistic exegesis with the government’s publication in 1977 of a comprehensive list of thousands of place names in the kingdom. -
Sacramental Woes and Theological Anxiety in Medieval Representations of Marriage
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2016 When Two Become One: Sacramental Woes And Theological Anxiety In Medieval Representations Of Marriage Elizabeth Churchill University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the English Language and Literature Commons, and the Religion Commons Recommended Citation Churchill, Elizabeth, "When Two Become One: Sacramental Woes And Theological Anxiety In Medieval Representations Of Marriage" (2016). Publicly Accessible Penn Dissertations. 2229. https://repository.upenn.edu/edissertations/2229 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2229 For more information, please contact [email protected]. When Two Become One: Sacramental Woes And Theological Anxiety In Medieval Representations Of Marriage Abstract This dissertation traces the long, winding, and problematic road along which marriage became a sacrament of the Church. In so doing, it identifies several key problems with marriage’s ability to fulfill the sacramental criteria laid out in Peter Lombard’s Sentences: that a sacrament must signify a specific form of divine grace, and that it must directly bring about the grace that it signifies. While, on the basis of Ephesians 5, theologians had no problem identifying the symbolic power of marriage with the spiritual union of Christ and the Church, they never fully succeeded in locating a form of effective grace, placing immense stress upon marriage’s status as a signifier. As a result, theologians and canonists found themselves unable to deal with several social aspects of marriage that threatened this symbolic capacity, namely concubinage and the remarriage of widows and widowers. -
Secular Gothic Ivory
The Pennsylvania State University The Graduate School College of Arts and Architecture TACTILE PLEASURES: SECULAR GOTHIC IVORY A Dissertation in Art History by Katherine Elisabeth Staab © 2014 Katherine Elisabeth Staab Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy December 2014 ii The dissertation of Katherine Elisabeth Staab was reviewed and approved* by the following: Elizabeth Bradford Smith Associate Professor of Art History Dissertation Adviser Chair of Committee Brian Curran Professor of Art History Charlotte M. Houghton Associate Professor of Art History Kathryn Salzer Assistant Professor of History Craig Zabel Associate Professor of Art History Head of the Department of Art History *Signatures are on file in the Graduate School. iii ABSTRACT This study approaches secular Gothic ivory mirror cases from the fourteenth century. Even more specifically, it considers scenes of so-called “romance” or “courtly” couples, which were often given as love pledges and used as engagement presents.1 There has been a recent flourishing of art historical interest in materiality and visual culture, focusing on the production, distribution, consumption, and significance of objects in everyday life, and my examination adds to that body of work.2 My purpose is not to provide a survey, history, or chronology of these objects, but rather to highlight one important, yet little-studied aspect. My dissertation situates the sensation of touch in the context of a wider understanding of the relationship between