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Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.
Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.
A leading philosopher of religion reflects on one of the central problems of Christian theology.
Christian readers of the Hebrew Bible are often faced with a troubling tension. On the one hand, they are convinced that this ancient text is relevant today, yet on the other, they remain perplexed at how this can be so, particularly when parts of it appear to condone violence. Barker's volume seeks to address this tension in two parts: (1) by defending a particular form of theological interpretation and (2) by applying this interpretive method to the imprecatory psalms. Barker suggests that the goal of theological interpretation is to discover God's voice in the text. While he recognizes that this goal could encourage a subjective methodology, Barker offers a hermeneutic that clearly locates God's voice in the text of Scripture. Utilizing the resources of speech act theory, Barker notes that texts convey meaning at a number of literary levels and that God's appropriation of speech acts at these levels is not necessarily uniform for each genre. He also discusses how the Christian canon alters the context of these ancient speech acts, both reshaping and enabling their continued function as divine discourse. In order to demonstrate the usefulness of this hermeneutic, Barker offers theological interpretations of Psalms 69 and 137. He demonstrates how christological fulfilment and the call to forgive one's enemies are determinative for a theological interpretation of these troubling psalms, concluding that they continue to form an essential part of God's voice that must not be ignored.
This important study examines the cultural turn for women in the Middle East and North Africa, analyzing the ways they have adjusted to and at times defended, socially conservative redefinitions of their roles in society in matters of marriage, work, and public codes of behavior. Whether this cultural turn is an autochthonous response, or an alternative to Western feminism, Islamic Feminism and the Discourse of Post-Liberation: The Cultural Turn in Algeria examines the sources, evolution, contradictions as well as consequences of the Cultural Turn. Focusing on Algeria, but making comparisons with Tunisia and Morocco, it takes an in-depth look at Islamic feminism and studies its functions in the geopolitics of control of Islam. It also explores the knowldge effects of the cultural turn and crucially identifies a critical way of re-orienting feminist thought and practice in the region. This new work from a highly regarded scholar will appeal to researchers, graduates, and undergraduates in North African studies; Middle Eastern studies; sociology, women and gender studies; anthropology; political science; and ethnic and critical race studies.
Christian readers of the Hebrew Bible are often faced with a troubling tension. On the one hand, they are convinced that this ancient text is relevant today, yet on the other, they remain perplexed at how this can be so, particularly when parts of it appear to condone violence. Barker’s volume seeks to address this tension in two parts: (1) by defending a particular form of theological interpretation and (2) by applying this interpretive method to the imprecatory psalms. Barker suggests that the goal of theological interpretation is to discover God’s voice in the text. While he recognizes that this goal could encourage a subjective methodology, Barker offers a hermeneutic that clearly locates God’s voice in the text of Scripture. Utilizing the resources of speech act theory, Barker notes that texts convey meaning at a number of literary levels and that God’s appropriation of speech acts at these levels is not necessarily uniform for each genre. He also discusses how the Christian canon alters the context of these ancient speech acts, both reshaping and enabling their continued function as divine discourse. In order to demonstrate the usefulness of this hermeneutic, Barker offers theological interpretations of Psalms 69 and 137. He demonstrates how christological fulfilment and the call to forgive one’s enemies are determinative for a theological interpretation of these troubling psalms, concluding that they continue to form an essential part of God’s voice that must not be ignored.
God in Translation offers a substantial, extraordinarily broad survey of ancient attitudes toward deities, from the Late Bronze Age through ancient Israel and into the New Testament. Looking closely at relevant biblical texts and at their cultural contexts, Mark S. Smith demonstrates that the biblical attitude toward deities of other cultures is not uniformly negative, as is commonly supposed. He traces the historical development of Israel's "one-god worldview, " linking it to the rise of the surrounding Mesopotamian empires. Smith's study also produces evidence undermining a common modern assumption among historians of religion that polytheism is tolerant while monotheism is prone to intolerance and violence.