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For hundreds of years, scholars have debated the meaning of Jesus' central theological term, the 'kingdom of God'. Most of the argument has focused on its assumed eschatological connotations and Jesus' adherence or deviation from these ideas. Within the North American context, the debate is dominated by the work of Norman Perrin, whose classification of the kingdom of God as a myth-evoking symbol remains one of the fundamental assumptions of scholarship. According to Perrin, Jesus' understanding of the kingdom of God is founded upon the myth of God acting as king on behalf of Israel as described in the Hebrew Bible. Moving Beyond Symbol and Myth challenges Perrin's classification, and advocates the reclassification of the kingdom of God as metaphor. Drawing upon insights from the cognitive theory of metaphor, this study examines all the occurrences of the 'God is king' metaphor within the literary context of the Hebrew Bible. Based on this review, it is proposed that the 'God is king' metaphor functions as a true metaphor with a range of expressions and meanings. It is employed within a variety of texts and conveys images of God as the covenantal sovereign of Israel; God as the eternal suzerain of the world, and God as the king of the disadvantaged. The interaction of the semantic fields of divinity and human kingship evoke a range of metaphoric expressions that are utilized throughout the history of the Hebrew Bible in response to differing socio-historical contexts and within a range of rhetorical strategies. It is this diversity inherent in the 'God is king' metaphor that is the foundation for the diversified expressions of the kingdom of God associated with the historical Jesus and early Christianity.
The current religion and science dialogue begs for greater clarity on the relation of God to nature. In God and Nature two scholars who embrace contemporary insights from science and religion explore the complexities of this debate. As the narrative unfolds, classical and contemporary thinkers are engaged as discussion partners in articulating a philosophical theology of nature. Conceptual pairs, in which two concepts play off of each other, provide the structure for each of the seven chapters, with usually the first concept being more scientific in character and the second more religious in tone. These pairs of concepts-from chronology and creation to creativity and creator-help to thematize and structure the progressing narrative. Within each chapter the two concepts are first investigated independently, then interdependently, and finally in relation to the divine. At the story's completion nature has emerged as alive with possibility that is as alluring as the actuality it evokes. Envisioned is a divine Creator who works in and through the possibility of creation to lure it into fuller manifestations via creative transformation.
Amidst various methodologies for the comparative study of the Hebrew Bible, at times the opportunity arises to improve on a method recently introduced into the field. In YHWH is King, Flynn uses the anthropological method of cultural translation to study diachronic change in YHWH’s kingship. Here, such change is compared to a similar Babylonian development to Marduk’s kingship. Based on that comparison and informed by cultural translation, Flynn discovers that Judahite scribes suppressed the earlier YHWH warrior king and promoted a creator/universal king in order to combat the increasing threat of Neo-Assyrian imperialism. Flynn thus opens the possibility, that Judahite scribes engaged in a cultural translation of Marduk to YHWH, in order to respond to the mounting Neo-Assyrian presence.
Unless we recognize the cultural context embedded in the Genesis story of Cain and Abel, the significance of Cain’s rejection and consequent violence is often lost in translation. While many interpreters highlight the theme of sibling rivalry to explain Cain’s murderous violence, Samantha Joo relates Cain’s anger and shame to the social marginalization of Kenites in ancient Israel, for whom Cain functions narratively as an ancestor. To better understand and experience Cain’s emotions in the narrative, Joo provides a method for re-contextualizing an ancient story in modern contexts. Drawing from post-colonial theories of Latin America translators, Joo focuses on analogies which simulate the “moveable event” of a story. She shows that novels like Fyodor Dostoevsky’s Crime and Punishment and Richard Wright’s Native Son, in which protagonists kill to escape their invisibility, capture the “event” of Cain and Abel. Consequently, readers can empathize with the anger and shame resulting from the social marginalization of Cain through the alienation of a poor, ex-university student, Raskolnikov, and the oppression of a young black man, Bigger Thomas.
In the last century food has become a multibillion-dollar industry, resulting in the world's population becoming fatter and fatter. This has resulted in rapidly growing cases of obesity, and its accompanying health conditions such as diabetes, hypertension and heart problems. Food, Glorious Food will explore the origins of the importance of food in our society, and through a Jungian lens, what it is about food that drives us, as a society, beyond the point of satiety. The book also explores the culture symbols of the unconscious narrative around food, using Lewis Carroll's Alice in Wonderland as a text to further illustrate this.
This substantial, reliable introduction examines the character and purpose of Luke and Acts and provides a thorough yet economical treatment of Luke's social, historical, and literary context. Karl Allen Kuhn presents Luke's narrative as a "kingdom story" that both announces the arrival of God's reign in Jesus and describes the ministry of the early church, revealing the character of the kingdom as dramatically at odds with the kingdom of Rome. Kuhn explores the background, literary features, plotting, and themes of Luke and Acts but also offers significant, fresh insights into the persuasive force of Luke's impressively crafted and rhetorically charged narrative.
Archetypal Process is a pioneering study linking the ideas of process philosophy, as developed by Alfred North Whitehead and Charles Hartshorne, with the archetypal psychology of C. G. Jung and James Hillman. This is the first work to examine the interconnections of these two modes of thought. Archetypal Process examines the importance of cosmological thinking and the need to ground archetypal psychology in a metaphysical, philosophical framework. It treats the necessity for symbol and myth, the nature of the spirit, and language as a metaphorical vehicle of thought, and finally, it adds a much-needed feminist perspective to the debate.
The importance of myth, symbol, and image in the Chicano movement and beyond.
The America that seems to be disappearing before our very eyes is, George Lipsitz argues, actually the cumulative creation of yesterday's struggles over identity, culture, and power. At a critical moment, this book offers a richly textured historical perspective on where our notions of national knowledge have come from and where they may lead. Showing how American studies has been shaped by the social movements of the 1930s, 1960s, and 1980s, Lipsitz identifies the ways in which the globalization of commerce and culture are producing radically new understandings of politics, performance, consumption, knowledge, and nostalgia. Book jacket.
The book The Lost Kingdom of Moyon (Bujuur): Iruwng (King) Kuurkam Ngoruw Moyon & The People of Manipur is not to produce a new history of Moyon, Who were earlier known as Bujuur, but rather to tell the true and authentical historical account of the Moyon people through the ages and centuries how their creator led them during their past lives. It also deals concerning kingship, and introduce the kingdom of God.