Bible and Popular Culture

The Ujamaa Centre for Community Development and Research, through the work of Sithembiso Zwane, has theorised a continuum of contested space, including invited space (controlled by dominant sectors), invigorated space (whereby marginalised sectors contend for space within invited space) and invented space (as marginalised sectors transform these spaces into space they control). In this article, we extend our conceptualisation of contested space to the biblical text itself, recognising within biblical text these three forms of space, both in terms of socio-historical text and narrative text. We use the book of Ruth as our biblical text, recognising, first, the production of the canonical text as a contestation of space, following the hermeneutic of Itumeleng Mosala by working backwards away from the canonical form towards marginalised textual remnant voices and second, that literary-narrative setting within the book of Ruth can be read as a contestation of space. Socio-historically, we argue that the canonical text co-opts marginalised textual voices (in terms of gender, sexuality, ethnicity, and economics). Narratologically, we argue that the Ruth narrative includes traces of both socio-historical contestation and narrative contestation of space through Ruth's struggle for invented space. Alongside this focus on the biblical text, we reflect on how the Ujamaa Centre's community-based work might use these resources for re-reading Ruth with local Southern African communities (in both South Africa and Mozambique) struggling for redemptive invented space in the intersection of gender, sexuality, ethnicity and economics.

OD)NOWA CHRZEŚCIJAńSKA? APOLOGIA WEDŁUG POWIEŚCI FILIPA DIMITROWA СВеТЛИнА нА чоВецИ Powieść Filipa Dimitrowa Светлина на човеци ("Światłość ludzi") została wydana w 2003 roku 1 . Ze względu na tożsamość autora -byłego premiera Bułgarii i lidera partii СДС (Związku Sił Demokratycznych), która na początku lat dziewięćdziesiątych XX wieku brała udział w tworzeniu w państwie struktur demokratycznych -została odczytana w kontekście jego osiągnięć politycznych 2 . Ponieważ przedstawiała proces kształtowania wspólnoty pierwszych chrześcijan, krytyka literacka interpretowała ją jako zakamuflowaną refleksję nad rolą lidera w sytuacji budowania struktur organizacyjnych partii 3 . Wydaje się jednak, że nie zwrócono przy tym dostatecznej uwagi na wymiar apologetyczny i ewangelizacyjny autorskiej parafrazy biblijnej, a kwestia ta jest o tyle istotna, że porusza problem funkcjonowania Dobrej Nowiny w zmienionej sytuacji komunikacyjnej, tj. pod postacią tekstu artystycznego w warunkach (po)nowoczesności i w perspektywie bułgarskiego doświadczenia posttotalitaryzmu.

El presente ensayo propone, a partir del reconocimiento de la diversidad cultural y religiosa, que el uso de las ciencias sociales, en particular la antropología social, es una herramienta indispensable para la lectura intercultural del texto bíblico. Siendo la Biblia el producto de memorias, voces y culturas encontradas, tomar consciencia de las distancias es una forma de crear puentes entre realidades diversas pero que, de hecho, siempre han interactuado y pueden descubrir nuevos caminos de humanidad en la Biblia y más allá de la Biblia.

The Ujamaa Centre for Community Development and Research, through the work of Sithembiso Zwane, has theorised a continuum of contested space, including invited space (controlled by dominant sectors), invigorated space (whereby marginalised sectors contend for space within invited space) and invented space (as marginalised sectors transform these spaces into space they control). In this article, we extend our conceptualisation of contested space to the biblical text itself, recognising within biblical text these three forms of space, both in terms of socio-historical text and narrative text. We use the book of Ruth as our biblical text, recognising, first, the production of the canonical text as a contestation of space, following the hermeneutic of Itumeleng Mosala by working backwards away from the canonical form towards marginalised textual remnant voices and second, that literary-narrative setting within the book of Ruth can be read as a contestation of space. Socio-historically, we argue that the canonical text co-opts marginalised textual voices (in terms of gender, sexuality, ethnicity, and economics). Narratologically, we argue that the Ruth narrative includes traces of both socio-historical contestation and narrative contestation of space through Ruth's struggle for invented space. Alongside this focus on the biblical text, we reflect on how the Ujamaa Centre's community-based work might use these resources for re-reading Ruth with local Southern African communities (in both South Africa and Mozambique) struggling for redemptive invented space in the intersection of gender, sexuality, ethnicity and economics.

The aim of this contribution is to highlight under-acknowledged biblical themes in the film Noah, released in 2014 (Paramount Home Entertainment) and directed by Darren Aronofsky and co-written with Ari Handel. These under-acknowledged biblical themes are named in the following way: 1) Bloody Crime and Diet; 2) Who’s to Be Saved?; and 3) Nature versus Culture: Noah against Tubal-Cain. As these are analyzed, it is shown how the cinematographic work accentuates, in many respects, themes that are already present in the Hebrew text. Thus, the film as a new Midrash invites one to return to the biblical text and to grapple with its historical and literary difficulties and complexity, as well as with its interpretive richness.

Abstract
This research paper is a presentation of the biblical language used in the songs of the soul metal band Hunter. It consists of six main elements: definitions of metal music, biblical language, and frequency research; an introduction to the band Hunter; a description of the conducted studies
with the use of the frequency method and content analysis; and a conclusion. Academic references from sociology and linguistics are used, along with 93 Hunter songs and 15 interviews with the band’s leader. The article is accompanied by an introduction, bibliography, and summary

Since the turn of the millennium, several films (and one popular TV series) featuring Mary Magdalene as a significant character, or even as the central character, have been produced. A few, specifically Son of God (2104), The Chosen (2017-), and Mary Magdalene (2019), gained a wide audience through some combination of theatrical release, television, and streaming services. Unlike earlier productions that unfailingly portrayed her conventionally as a penitent prostitute, these and other, less well-known films of recent decades have departed from this traditional Magdalene. This is no doubt due, among other things, to the influence of feminist theology and biblical studies, which since the 1980s, have definitively shown that there is no scriptural evidence that Mary Magdalene was either a prostitute, or in special need of repentance. Unfortunately, however, these productions tend to find another way to situate the Magdalene as abject relative to Jesus, and inevitably downplay the role of other women disciples in the Jesus movement. In addition, although most eschew the "penitent whore" stereotype, they tend to reiterate the "martyr/love story" narrative associated with prostitution in film. https://digitalcommons.unomaha.edu/jrf/

Easter embraces people, nature, the earth, the cosmos. It is not limited to people only. The post-Enlightenment notion of "body" is materialistic and denies transcendence. Easter in our current cultural context includes evolution and is all-embracing. It means freedom for everything.

Contrairement aux plaques Lapierre dont le cadre est vert : « Auguste Lapierre commence la production de plaques en séries vers les années 1850. Son atelier réalise des plaques rectangulaires entourées de papier vert. […] La production Lapierre se divise en trois périodes. D'abord, les dessins imprimés sont assez simples, mais pleins de vie et d'humour. La peinture très vive est appliquée avec soin. L'ensemble conserve un aspect très artisanal. Puis, sans doute vers 1860, il augmente la fabrication : les dessins offrent plus de détails, de décors, de textes, mais on sent une certaine automatisation. D'abord, la main du peintre se fait aussi beaucoup plus rapide : les couleurs sont moins nuancées, moins vives, elles « bavent » sur les contours imprimés. Enfin, vers 1900, la firme Lapierre copie les Allemands et livre des plaques chromolithographiées, assez décevante artistiquement. […] Dès les années 1850, Lapierre illustre les contes de fées : le Petit Poucet, Barbe-Bleue, en série de six ou douze plaques. Il s'imposera rapidement comme le spécialiste des contes de Perrault. », Laurent Mannoni, le Grand art de la lumière et de l'ombre, archéologie du cinéma, Paris, Nathan, 1995, p. 273.

The Ujamaa Centre for Community Development and Research, through the work of Sithembiso Zwane, has theorised a continuum of contested space, including invited space (controlled by dominant sectors), invigorated space (whereby marginalised sectors contend for space within invited space) and invented space (as marginalised sectors transform these spaces into space they control). In this article, we extend our conceptualisation of contested space to the biblical text itself, recognising within biblical text these three forms of space, both in terms of socio-historical text and narrative text. We use the book of Ruth as our biblical text, recognising, first, the production of the canonical text as a contestation of space, following the hermeneutic of Itumeleng Mosala by working backwards away from the canonical form towards marginalised textual remnant voices and second, that literary-narrative setting within the book of Ruth can be read as a contestation of space. Socio-historically, we argue that the canonical text co-opts marginalised textual voices (in terms of gender, sexuality, ethnicity, and economics). Narratologically, we argue that the Ruth narrative includes traces of both socio-historical contestation and narrative contestation of space through Ruth's struggle for invented space. Alongside this focus on the biblical text, we reflect on how the Ujamaa Centre's community-based work might use these resources for re-reading Ruth with local Southern African communities (in both South Africa and Mozambique) struggling for redemptive invented space in the intersection of gender, sexuality, ethnicity and economics.

Artykuł dąży do ustalenia podstawy polskiego przekładu starofrancuskiego romansu o „pięknej Magielonie”. Polska wersja została przełożona w wieku XVI, lecz nie z francuskiego, tylko za pośrednictwem wersji niemieckiej lub czeskiej. Dotychczas brak było badań, które pozwoliłyby określić podstawę polskiego tłumaczenia, przekazanego w kilku wydaniach siedemnastowiecznych. Analiza przedstawiona w niniejszej rozprawie dotyczy delimitacji tekstu, czyli podziału treści na rozdziały w polskich drukach w porównaniu do niemieckich wydań z XVI wieku oraz do wersji czeskiej (poświadczonej dopiero z wieku XVIII), jak również porównania inicjalnych zdań rozdziałów. Pozwala sformułować wniosek, że polski przekład powstał najprawdopodobniej z wersji niemieckiej, z wydania zawierającego pierwotną segmentację tekstu niemieckiego, który w drugiej połowie XVI wieku wydawany był w redakcji wtórnej z drobniejszą segmentacją tekstu.

The time had come. It was for this reason that Jesus had been born. It was for this time that He did all that He did. Jesus did not come to be just an example or an encourager or to show us our potential-He came to be the Lamb of God who would take away the sin of the world. He came to die. ! But it would not be easy. How clear that is in these words! For though He was true God, yet also was He a true man, and so faced all the trials and troubles, the temptations and fears, all the struggles that we go through. And He was about the drink a cup that none of us could drink-the cup that contained the entire world's sin, the entire world's shame and disgrace, he entire world's rebellion and cursefrom the greatest evils to our petty everyday sins. He would drink the cup of God's wrath and judgment against them all, all the way down to the dregs. Think of the fear we have of even one of our sins being found out. Jesus took them all. And at the thought of it He falls to the ground. Luke tells us His sweat became like great drops of blood falling to the ground (Luke 22:44). Agony.

O Grupo de Pesquisa “Religião, linguagem e cultura” (RELINC) – cadastrado no “Diretório de Grupos de Pesquisa” do CNPq e certificado pela PUC-Campinas – desenvolve pesquisas em franco diálogo com o escopo da Teoliterária, que completa 10 anos de existência. Estudamos as relações entre religião, linguagem e cultura, analisando, por um lado, a polissemia e a possibilidade de recriação de sentidos ilimitados da linguagem em diálogo e tensão com o sagrado; e, por outro lado, procurando compreender as formas de domesticação e submissão da linguagem religiosa a projetos de poder. Nosso artigo se organiza em três seções, ao mesmo tempo, descritivas e analíticas: (1) a apresentação do RELINC para a comunidade que se organiza em torno da Teoliterária; (2) os aspectos epistemológicos envolvidos em nossas pesquisas, com destaque para o diálogo da religião com a arte (especialmente, a literatura e o cinema) e para a mística religiosa como crítica social; e (3) os aspectos bibliométricos do RELI...

Este artigo propõe a supressão da divisão estrita entre estudos bíblicos e estudos de recepção, entre fontes originais e recriações literárias. Esta divisão privilegia a exegese bíblica como guardiã da archê, do princípio, do original. Argumentamos que os Evangelhos - mesmo os mais antigos dentre eles - já oferecem narrativas articuladas de memórias sobre Jesus. Os instrumentos de construção de mundo operantes na narrativa já se faziam presentes nas primeiras tradições. A pluralidade de modelos de apresentação da vida de Jesus, testemunhada em textos canônicos e apócrifos, não nos permite entender o modelo marcano, de narrativa centrada na morte do herói, como único, nem mesmo o mais antigo. Textos como a Fonte dos Ditos de Jesus (Fonte Q) e o Evangelho de Tomé, que contém apenas ditos de Jesus, nos indicam que Jesus era compreendido por comunidades antigas como sendo antes de tudo um profeta ou um mestre de sabedoria. Por outro lado, a centralidade da morte do herói, do modelo de e...

W dniach 10-12 września 2010 w domu formacyjnym św. Teodora (Jodern) w alpejskiej miejscowości Visp nad Rodanem leżącej w niemieckojęzycznej części kantonu Wallis (Valais) odbył się międzynarodowy Kongres biblijno-pastoralny (Bibelpastoraler Kongress) Maria z Magdali-patronka apostolatu biblijnego (Maria von Magdali-Patronin der Bibelpastoral) zorganizowany przez Szwajcarskie Katolickie Dzieło Biblijne (Schweizerisches Katholisches Bibelwerk). Dzieło to liczy już 75 lat, zrzesza kilkanaście tysięcy członków, głównie katolików świeckich, i podejmuje szeroką działalność mającą na celu rozpowszechnianie Pisma Świętego i jego lepszą znajomość. Hasło kongresu zostało zainspirowane końcowymi propozycjami synodu biskupów poświęconego słowu Bożemu w życiu i misji Kościoła z 2008 roku. W propozycji 30 ojcowie synodalni dziękują osobom świeckim, zwłaszcza kobietom, które angażują się w dzieło ewangelizacji "za przykładem Marii z Magdali, pierwszego świadka wielkanocnej radości", i zachęcają do kontynuowania tej służby. W kongresie wzięło udział około 70 osób, głównie katolicy szwajcarscy, ale byli też przedstawiciele kościołów protestanckich i goście, duchowni i świeccy, spoza Szwajcarii: z Austrii, Czech, Luksemburga, Niemiec, Polski, Rumunii, Słowacji i Słowenii. Spotkanie rozpoczęło się w piątek 10 września po południu. Otworzył je dr Thomas Englberger, przewodniczący Szwajcarskiego Katolickiego Dzieła Biblijnego, po którym słowo powitalne skierował do zebranych także biskup miejscowej diecezji Sion (Sitten) Norbert Brunnen będący jednocześnie przewodniczącym Konferencji Episkopatu Szwajcarii. Pierwszy referat Tekst biblijny jest rozmową był dwugłosem prof. Ruth Scoralick i o. prof. Hansa Ulricha Steymansa OP (Luzern), którzy skonfrontowali Rdz 1-2 z innymi tekstami biblijnymi i z pismami starożytnego Wschodu, pokazując różne podejścia do tekstu. Ich refleksje dały początek ożywionej dyskusji między uczestnikami. Po kolacji pracowano w 7 grupach nad 7 tezami wynikającymi z prac synodu biskupów, który chciał, aby słowo Boże ożywiło na nowo Kościół i jego działalność: 1) wiedza egzegetyczna jest ważna dla każdego wierzącego; 2) trzeba na nowo odkryć SPRAWOZDANIA • WIADOMOŚCI

American writers owe a great deal of creativity to European literature. Ever since it laid the founding stone of fashioning the world, there has been immense focus on life and the way people live it. Robert E Spiller points out in the voice of American life and life in general "with these perspectives to begin with it is imperatively essential to use theory to explain the many evils and vices and people find reality less satisfactory due to struggles in relationships. Family, friends, husbands and wives, siblings" relationships altogether have different roles to play amongst various categories including the ones mentioned above. With the above mentioned in mind, I would like to adopt Attachment Theory in the study of relationships as described by inspirational novelist Karen Kingsbury in her novels. A broken mirror shows imperfect images, broken relationships bring about imperfection and so it is incredulous to nothing that a person really needs to change the world because of the great atrocities. But our perspective needs to be as the well known revolutionaries Mahatma Gandhi described, "our greatness lies not so much / in being able to remake the world " nut " in being able to remake ourselves". The thesis will focus on the various causes and stimulants responsible for successful and unsuccessful relationships. Relationships form an integral part of life. A life without relationship is

In 1956, when Cecil B. DeMille introduced The Ten Commandments to the world, the film was already a revisitation of a theme that the director had filmed three decades earlier. In fact, DeMille made his first film with a biblical theme in 1923, which was also entitled The Ten Commandments. Unlike the 1956 film, however, this first version was not set entirely in antiquity. In the 1923 production, the director dramatised a series of episodes taken from Exodus, but in the manner of a prologue, intended to give context to the American society of the 1920s which was the setting for the main part of the film. DeMille placed these episodes within a Christian framework, drawing on those of interest to his religious perspective, and excluding those related essentially to Jewish culture. The recreation of Egypt in the 1923 version is still incipient and does not pay particular attention to archaeological detail, despite the initial scenes that provide an Egyptian backdrop, in line with the account in the first chapters of Exodus. These give the film a certain avant-garde character, considering the period in which it was produced. It should also be recalled that 1923 was the year following the announcement of the discovery of Tutankhamun's tomb. It was only after this event that the western world was invaded by that which may be referred to as the second wave of Egyptomania, the first wave having followed the Napoleonic campaigns. It also explains why the 1923 film did not yet echo that archaeological discovery in its scenography and wardrobe. Therefore, in the absence of archaeological elements that would lend to a more accurate and historically realistic scenography, it was in Gustave Doré that DeMille found much of his iconographic inspiration for the 1923 film. Nevertheless, the political environment of 1923, in the aftermath of World War I and the reorganisation of the European colonial powers, already pointed towards a reappraisal of the Near East in the western imaginary.

Artykuł dotyczy potrzeby nowych badań tekstów powstałych w XV w. na Śląsku, dotąd charakteryzowanych w opracowaniach jako „polskie”/„mieszane”; jednocześnie osadza problem w kontekście ogólnoeuropejskim. Autorka wskazuje na szereg problemów, jakich nastręcza badanie materiału tak starego i trudnego w interpretacji (specyfika językowa może wskazywać m.in. na dwukompetencyjność skryby lub język używany na tym terenie), takich jak wielowarstwowość tekstu średniowiecznego, bliskie pokrewieństwo systemów językowych polszczyzny i czeszczyzny, trudności w ustaleniu relacji między zapisem, a fonetyką etc.

Anne Tyler's Dinner at the Homesick Restaurant (1982) explores the dissolution of the family unit, and the psychological impact on its characters when they can no longer fit into the idealized Dick and Jane heteronormative family paradigm. The dinner place, the empty place that Tyler's father Beck Tull no longer occupies, is the complex focus of Dinner at the Homesick Restaurant. In this essay, I explore how Tyler delves deep into this absence of place and space during the dinnertime ritual as a metaphor for the collapsing family, no father figure dynamic-a world where mother-woman struggles to survive.

ABOUT THIS BOOK
For decades, scholars of African, African American, Asian, Asian American, Latino/a/x, and Native American heritage have employed their intellect, histories, and lived experience as a means to produce new and courageous scholarship and imagine greater in the Society of Biblical Literature. This volume celebrates the thirty years of service of SBL’s Committee on Underrepresented Racial and Ethnic Minorities in the Profession (CUREMP), a vital body in SBL dedicated to advancing the representation and work of racial and ethnic minoritized scholars in biblical studies. The volume includes the presidential addresses of groundbreaking scholars Brian K. Blount, Fernando F. Segovia, Vincent L. Wimbush, and Gale A. Yee.
The following biblical scholars provide reflections and responses that honor those who have led the way and point in new directions for future generations of scholars.
Gay L. Byron,
Ahida Calderón Pilarski,
Leslie D. Callahan, J
in Young Choi,
Gregory L. Cuéllar,
Jacqueline M. Hidalgo,
Tat-siong Benny Liew,
Velma E. Love,
Andrew Mbuvi,
Raj Nadella,
Janette H. Ok,
Angela N. Parker,
Abraham Smith,
Yak-hwee Tan,
Ekaputra Tupamahu

This volume explores the fresh riches of biblical poetry for communities of faith by bringing together a diverse roster of Jewish and Christian scholars to explore biblical Hebrew poetic texts within the context—and for the benefit—of communities of faith.

A New Song includes nine essays on the hidden intricacies of poetry in the Hebrew Bible, ten poems in dialogue with biblical poetry, and three reflective responses. These thoughtful essays and poems encourage readers to join in the singing of the old songs anew.

Contributors include Jason Byassee, Ellen Davis, June Dickie, David Firth, Susan Gillingham, John Goldingay, C.T.R. Hayward, Katie M. Heffelfinger, Rabbi Shai Held, Micheal O’Siadhail, Benjamin D. Sommer, and Yisca Zimran.

Features poems by Maria Apichella, Kilby Austin, Edward Clarke, Jacqueline Osherow, Micheal O’Siadhail, Michael Symmons Roberts, Richard G. Rohlfing Jr., and Jock Stein.

South Asian region has largely been under the influence of Indian, Chinese and Arabic cultures. All of the religious traditions have been strongly localized and tolerated various forms of folk cultures. Christianity in this region came in the early sixteenth century and flourished in the colonial era. It is normally assumed that it escaped from the process of adaptation and syncretism. However, this is not the case, as there were a number of missionaries not interested in Europeanizing their converts as in the case of Jesuits missionaries in India. Here in this article an attempt has been made to explicate the early attempt of western missionaries and local Christian to localize Christianity. To achieve this goal this paper has been divided into three sections. First section sheds light upon the overall attitude of early missionaries to the indigenous cultures and religions of India. Second section deals with the early efforts of contemporization in Indian Subcontinent. Third section will illustrate the situation church had to face after the partition of India, and how this partition impeded the process of contemporization movement. As a method, this article reviews the efforts of both native Christians and missionaries to indigenize Christianity in Indian first chronologically and then thematically.

Je veux lui prouver notre début d'amitié, par un pacte sauvage et torride. Tu entres dans une zone de danger et tu viens d'en sortir. C'est une première victoire. Je suis captivé par son regard doux, on se laisse faire et séduire. À deux pas du CMP on baise comme des diables. Et on se sépare comme prévu. Sans même dire un truc. Sur un coup de tête. Au numéro 9 de la rue des Fossés-Saint-Jacques, nos deux tourtereaux font des merveilles. T. S. ne cesse de nous fixer. Il ou elle bave, littéralement. Elle, étudiante en économie mais déjà riche et blindée. Lui, soldat s'ignorant. Jusqu'à aujourd'hui. On a fait nos classes à la rue de Ponthieu. Avec Marina comme arbitre. Elle en est ressortie noire et ensanglantée, n'ayant pu ou su défendre son protégé. Je suis donc un jeune archer, qui n'arrivera jamais à destination. Je cherche partout, une destination particulière, ne sachant combien de temps je pourrais rester. Ni si cela vaut la peine de quitter Paris. Puis, une voix nous dit, oui. Tu n'y es pas et n'y seras plus jamais. Un choix conscient. On est posé ici mais c'est faux. Notre glorieux passé était faux aussi. Une faconde, pour attirer l'attention et se faire bien voir. J'ai cru être clivant. Avant de me reprendre en main. Elle, dans le couloir. En tenue légère. On fait tomber ce qu'il y a à faire tomber. Je lui explique, on ne sera plus pris dans un piège. Je te le promets. Deux enfants assez endurants pour vouloir déjouer le piège. Je veux te revoir. Je le veux. On s'est quitté hier, tu me manques déjà. J'ai des frissons dans tout le corps, et ta chienne de mère ne m'emmerde plus. Karolin a tranché. Depuis son abri souterrain. Elle a peur de sortir mais y va qu'à même, et écrit des jeunes textes de rap. Mon pote est écrivain. Il n'a pas de temps à proprement parler. Il est et restera à l'extérieur. Mets toi à genoux, dis que tu m'adores. Dis-le haut et fort… Dis-le à tout le monde, et à tes proches. Tu veux m'appartenir, je ne peux décider. Je voudrais faire de toi ce dont j'ai envie, mais ça sera difficile. Je m'en rends compte. L'homme et le pantin. Je te regarde et entends tes petits cris. Ils sont bons et fins. Au début, c'était de la simulation. Puis, on se met à t'aimer car tu nous traites très très bien. Ça fait un jour. Un simple petit jour. Karolin, treize ans, est un peu reine de France. Elle n'y mettra jamais les pieds mais c'est quand même elle la plus savante, et maligne !... Tu es devenue ma petite soeur, et notre protégée. Je veux te savoir en sécurité. Plus tard. Se mettre à table, je lui envoie le secret fatal à. Et on travaille à notre nouvelle pièce. Le corps de l'invité mystère. Son corps sur la scène. Allongée, avec des vêtements fins, et une poitrine ronde comme la pleine lune… Je veux te rejoindre, et on pourra recommencer à se découvrir. Mais, je suis bien bien pauvre. C'est dommage. Je suis noyé dans tes yeux bleus. Ne jamais les perdre de vue. Jamais.

Celem artykułu jest wskazanie zależności teologii Trójcy Świętej od chrystologii. Widać to już, analizując rozwój doktryny chrześcijańskiej w epoce Nowego Testamentu. Prawdziwe jest to także dla rozwoju doktryny i teologii chrześcijańskiej w kolejnych wiekach. Także w czasach współczesnych. Opierając się na analizach francuskiego egzegety i dominikanina, Marie-Emile’a Boismarda, w pierwszym punkcie artykułu jest pokazane, że obecne w Nowym Testamencie formuły, w których występują imiona Ojca, Syna i Ducha Świętego, mogą być nazwane „formułami trynitarnymi” jedynie wówczas, gdy Boże synostwo Jezusa Chrystusa rozumiane jest nie na sposób adopcjonistyczny, ale rzeczywisty, ontologiczny. W punkcie drugim artykułu przedstawimy, że wspólną cechą dwóch najważniejszych herezji trynitarnych z przeszłości – modalizmu i arianizmu – było zaprzeczenie doświadczenia wiary apostolskiej, że jakim Bóg objawił się w ekonomii zbawienia, taki jest sam w sobie, czyli że Trójca ekonomiczna jest Trójcą im...

The European corpus of aetiological stories largely relies on folk Bible, which
means that the soul occupies a significant place in it. This chapter considers several topics related to the soul present in the East Slavic oral tradition, including the following:
1. The macrocosm and microcosm of the body: the place of the soul. In the apocryphal tales and the Golubinaia kniga [Dove Book], the first man is created by God out of natural elements and only the soul comes directly from God.
2. In another version presented in the Tale of Bygone Years and the Russian and Ukrainian folk tradition, there is a dualistic scheme in which the body is created by the devil, but the soul always has a divine origin.
3. The creation of man: from a breathless body to a living person. The stage of endowment with the soul turns out to be the most dangerous one, because it is at this point that the first man becomes a victim of the evil spirit.
4. The human soul continues to live after death and can give rise to a new creation: a bird (stork, woodpecker), a plant, the stars, the winds.
5. The path of the soul after death and its final resting place; in this connection, legends mention various celestial objects: the rainbow, constellations, the moon.
The study also considers the problems that arise in connection with the soul in this corpus of texts: whether animals have a soul, and the particular kinds of souls characterising representatives of different occupations, religions and ethnicities.

In this research I utilise critical feminist media theory to examine the various discourses of rape presented in televised fictions of sexual violence. In undertaking a Foucauldian discourse analysis I explore patriarchal discursive manoeuvring, the enduring presence of the male gaze, and the emerging potential for feminist discourses of sexual violence alongside a female gaze, as a political endeavour and opportunity for social change. This feminist project is borne out of my recognition of the ubiquity of rape as central to the storyline of many British prime-time television dramas over approximately the last five years in an era post-Savile scandal, and now post-Weinstein also. As the majority of programmes that I analyse involve representations of the criminal justice system, I discern how critically they portray the trial and punishment of rape in law, which aspects of rape culture such televisual narratives highlight or reinforce, and likewise which rape myths they dispel or p...

Имена змей в восточнославянских заговорах: Скоропея 1 Имя змеи Скоропея (с вариантами)-одно из самых известных имен восточнославянских заговоров (устных и письменных), проникшее в диалектную речь 2. По степени популярности Скоропею можно сравнить с другими фольклорными ономастическими «штампами», тоже изначально заговорными,-островом Буяном и камнем Алатырем (о них см. в наших предыдущих статьях об ономастике заговоров:

BY Dr Andrew Theophanous. in his article, I shall argue here that once one understands the facts concerning the crucifixion and the resurrection, one can plausibly argue that they were indeed significant and real events. Within philosophical and theological sources., the nature of Jesus has been a major issue. The two most outstanding views are. Firstly. That Jesus was the human incarnation of the Spiritual Christ-a Divine Person and the son of God, the Supreme Being. Secondly. Instead, Jesus was just a human being like all others, who spent much of his life teaching us about. his beliefs concerning the Christ, Holy Spirit and God. the Father. The first view is held primarily by Christian Theologians. The second view is held primarily by so-called Historical Jesus writers, who seek only to determine historical facts about the life of Jesus.-treating him always as just a human person and rejecting any idea of His Divinity. Whichever of these views one adopts., it is quite apparent that the vast majority of scholars from both groups believe that Jesus was indeed crucified in Jerusalem, during his mission there. However, they do not agree about the nature of the events that took place during the crucifixion.-or even about the meaning of the crucifixion. According to the Theologians' view, Jesus as the incarnation of the Spiritual Christ was required to make the sacrifice of the crucifixion in order to gain the approval of his 'Father' , the Supreme Being, so that the Christ/Logos could become the saviour of humanity. This involved the following: i.

O estudo dos textos pseudepígrafos e apócrifos têm crescido bastante nas últimas décadas, mas em grande parte sendo considerados como textos inferiores ou não tão importantes quanto os canônicos. O presente artigo tem como perspectiva a possibilidade de mudar a forma de lidar com esses textos a partir do conceito de apocrificidade. Começando pelo estudo realizado por Matthias Henze e publicado no Brasil a partir da pesquisa do Grupo Oracula, faremos uma análise de pressupostos para a leitura destes materiais, bem como as contribuições que eles podem trazer para a compreensão dos textos e do mundo onde conviveram judaísmo antigo e cristianismo primitivo. Por fim, faremos uma proposta de hermenêutica tendo a apocrificidade como chave de leitura.

My proposal for my senior honors project is to produce a completed work of fiction. Specifically, this will be a short story consisting of around twenty double spaced pages, minimum six thousand words, of original writing accompanied by an eight to ten page critical essay exploring my literary influences as well as a five to seven page self analysis of my individual writing process. It is my intention to produce a work within the gothic-thriller genre, deriving inspiration from authors such as Joyce Carol Oates and Flannery O’Connor

U2 have always managed to hold a narrow line between social awareness and partisan political allegiance, belonging to a broad category of music that Rachel E. Seiler calls “contemporary conscious popular music”, which includes “music of any genre that focuses on social issues and perceived problems in society and may or may not include music that carries an overtly political message”. Consequently, much of the analysis of their songs claim that these are only a mere description of the terrible situation countries such as Ireland and the US were facing at that time. In this paper, however, I will examine the sociopolitical significance of U2’s songs as an appreciator of their cultural contribution and show that the events which formed the backdrop to some of U2’s most explicitly political songs in the 1980s – especially those included in War and The Joshua Tree – are etched indelibly into the text of both Ireland’s and America’s troubled colonial and political history. Ultimately, th...