Suchergebnisse

RésuméSeule la Bible décrit de manière systématique et continue l'histoire d'Israël au cours des périodes pré-monarchique et monarchique. Pourtant, l'historiographie biblique fut avant tout écrite dans une perspective religieuse, idéologique et éthique. La date tardive à laquelle l'histoire biblique fut rédigée, sa nature littéraire et idéologique ainsi que son caractère extrêmement subjectifsont autant de raisons pour ne pas l'utiliser comme source pour une histoire d'Israël si l'on veut respecter les standards « occidentaux ». Cet article cherche à déterminer dans quelle mesure la Bible peut être une source permettant de reconstruire les différentes étapes de l'histoire d'Israël. Il s'efforce de retrouver les types de sources dont l'auteur de l'histoire du Deutéronome disposait et la manière dont il les a travaillées. Il est évident que l'auteur s'est appuyé sur des sources écrites pour élaborer son histoire, mais leur nombre était réduit et la matière limitée. Pour conclure, cet article souligne le fait que la connaissance de l'histoire d'Israël à l'époque biblique, et tout particulièrement durant les époques anciennes, est considérablement plus restreinte que ne le suggéraient les chercheurs autrefois.

Sexuality is an obsession of the Christian Church. It is one of the social behaviours that it has tried most to control amongst its flock and yet the Christian Church has failed to prevent the encroachment of modern attitudes towards sex and sexuality into the Church as an institution. The furore over the proposed appointment of an openly gay bishop in the Church of England is but the latest expression of this tension. However, this paper argues that this debate needs to be placed in a much broader context, namely, the hermeneutical problem of the authority of the Bible, which is itself only one part of a wider sociology of the Bible. The current debate on sexuality in the Church highlights the need for sociology to begin to apply its way of thinking to the Bible.

Students educated in public institutions, particularly those with small Religious Studies Departments, frequently have little knowledge of the academic study of the Hebrew Bible. Problems for faculty include insufficient time to do research (in the case of lecturers of large general survey sections), insufficient knowledge (in the case of graduate students), and faith-based knowledge (in the case of visiting local clergy). Students frequently display attitude problems when faced with other approaches to scripture than that taught by their religion, or when they realize that they cannot earn an easy A just by knowing Bible stories; occasionally such students become evangelical or disruptive. Even those students who attend class because they are interested in Western culture have no knowledge of the Ancient Near Eastern world from which a great portion of the Hebrew Scripture emanates, and they do not have the requisite languages.

Amos looks at some of the ways in which the interpretation of the Bible has affected or might affect the current situation in Israel/Palestine. She explores the question using her own experience in the region as a backdrop. Particular attention is given to the dilemma confronted by Christian Palestinians in view of the way that the Old Testament has been used in some strands of Christian Zionism. She also looks in some detail at the story of Hagar & Ishmael in view of their important place in Islamic & Arab tradition. A distinctive reading of Gen. 15 & 16 suggests that the biblical writers 'wrote in' a demand for justice for Hagar & her descendants in the fabric of the covenant with Abraham. The author argues that the recovery of the importance of the 'other' (as in the work of Emmanuel Levinas) is important both for Christianity & Judaism. Adapted from the source document.