Judging By Her. Reconfiguring Israel in Ruth, Esther, and Judith

2015

Israël: wortel en doorn: Onderzoek naar de plaats van Israël als religieuze entiteit in het Nederlandse protestantisme na de Tweede Wereldoorlog. [s.n.]. Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim.

Pegasus eBooks, 2016

Theological Studies/Teologiese Studies, 2015

Peace and judgement in the gospel according to Luke. Quite rightly Luke is called an evangelist of peace and non-violence. It is recognised in several studies that peace, nonviolence and love for the enemy are integral parts of the message of the Lucan Jesus. Yet this statement cannot be made without criticism. In the gospel of Luke there are many texts in which violence is present, which is incongruent with the message of peace and non-violence. Sometimes there is even violence that is excessive. In many of these texts violence has to do with vengeance in the judgement. In some recent studies the relation of the peace-message of Jesus and the retribution in the judgement is discussed. In this article we first examine the problem of violence in Luke's gospel with the help of Luke 19:9-27. In the vision of Luke the destruction of Jerusalem in 70 CE is a consequence of the refusal to accept the message of Jesus. To understand this it is necessary to place the fall of Jerusalem in the eschatological timetable of Luke. We see here a certain equivalence between the situation of the contemporaries of Jesus within the gospel and the situation of the intended readers in the last quarter of the first century CE. Moreover we propose to reverse the way the question is put. We do not have to enlighten how it is possible that after the peace-message of Jesus there will be vengeance in the judgement. First there is the announcement of the judgement. After that a delay is announced for the contemporaries of Jesus as well as for the intended readers of Luke's gospel: a year of the Lord's favour. This delay gives room for repentance.

Tijdschrift voor mediageschiedenis, 2001

boek zou kunnen fungeren bij cursussen over de Belgische filmgeschiedenis aan de universiteiten van Leuven, Gent of Brussel. Dat er geen Nederlands equivalent bestaat is dieptreurig, omdat in ons land de mediageschiedschrijving zich, in tegenstelling tot Vlaanderen, wel een plek aan het academisch firmament heeft verworven.

2014

Nu in oktober 2004 de Naardense Bijbel, het magnum opus van Pieter Oussoren, tegelijk verschijnt met de Nieuwe Bijbelvertaling, een gemeenschappelijke uitgave van de bijbelgenootschappen, stelt zich de vraag naar de methode. Hoe moet je de bijbel vertalen? Immers, een grotere tegenstelling dan tussen deze twee vertalingen is nauwelijks denkbaar.

Garant eBooks, 2017

Overmits hij heeft geblasphemeerd op den naam van God Almachtige en op de naam van de glorieuze Maagd Maria. [6]

Tijdschrift voor Geschiedenis

Filosofie, 1998

Handelingen Der Maatschappij Voor Geschiedenis En Oudheidkunde Te Gent, 2007

2017