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Purpose of the Study. Interwoven with the fabric of our English literature, of our epics, dramas, lyrics, and novels, of our essays and orations, like a golden warp where the woof is only too often of silver, are the myths of certain ancient nations. It is the purpose of this work to relate some of these myths, and to illustrate the uses to which they have been put in English literature, and, incidentally, in art. The Fable and the Myth. Careful discrimination must be made between the fable and the myth. A fable is a story, like that of King Log, or the Fox and the Grapes, in which characters and plot, neither pretending to reality nor demanding credence, are fabricated confessedly as the vehicle of moral or didactic instruction. Dr. Johnson narrows still further the scope of the fable: "It seems to be, in its genuine state, a narrative in which beings irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions." Myths, on the other hand, are stories of anonymous origin, prevalent among primitive peoples and by them accepted as true, concerning supernatural beings and events, or natural beings and events influenced by supernatural agencies. Fables are made by individuals; they may be told in any stage of a nation's history,—by a Jotham when the Israelites were still under the Judges, 1200 years before Christ, or by Christ himself in the days of the most critical Jewish scholarship; by a Menenius when Rome was still involved in petty squabbles of plebeians and patricians, or by Phædrus and Horace in the Augustan age of Roman imperialism and Roman letters; by an Æsop, well-nigh fabulous, to fabled fellow-slaves and Athenian tyrants, or by La Fontaine to the Grand Monarch and the most highly civilized race of seventeenth-century Europe. Fables are vessels made to order into which a lesson may be poured. Myths are born, not made. They are born in the infancy of a people. They owe their features not to any one historic individual, but to the imaginative efforts of generations of story-tellers. The myth of Pandora, the first woman, endowed by the immortals with heavenly graces, and of Prometheus, who stole fire from heaven for the use of man; the myth of the earthborn giants that in the beginning contested with the gods the sovereignty of the universe; of the moon-goddess who, with her buskined nymphs, pursues the chase across the azure of the heavens, or descending to earth cherishes the youth Endymion,—these myths, germinating in some quaint and childish interpretation of natural events or in some fireside fancy, have put forth unconsciously, under the nurture of the simple folk that conceived and tended them, luxuriant branches and leaves of narrative, and blossoms of poetic comeliness and form. The myths that we shall relate present wonderful accounts of the creation, histories of numerous divine beings, adventures of heroes in which magical and ghostly agencies play a part, and where animals and inanimate nature don the attributes of men and gods. Many of these myths treat of divinities once worshiped by the Greeks and the Romans, and by our Norse and German forefathers in the dark ages. Myths, more or less like these, may be found in the literatures of nearly all nations; many are in the memories and mouths of savage races at this time existent. But the stories here narrated are no longer believed by any one. The so-called divinities of Olympus and of Asgard have not a single worshiper among men. They dwell only in the realm of memory and imagination; they are enthroned in the palace of art.
With its focus on narratives, its attention to contextual and material realities, and its collection of women-identified liturgies in global context, Dissident Daughters claims prominence within the growing literature on women's ways of worship. This book not only introduces liturgical texts, but focuses on the communities that create and celebrate these liturgies. Dissident Daughters gives voice to the women activists in these communities who show how their communities came into being; how social, cultural, and political realities shaped them and their liturgies; and how they envision their lives in and as communities of faith. In drawing the different narratives together, Dissident Daughters displays the expanse of the worldwide expression of women's rites, and how each is shaped by distinctly different contexts of struggle and hope.
Five essays address such themes as the relationship between feminist history and women's history, the use of the concept of "experience", the development of the history of gender, demographic history and women's history and the importance of post-structuralism to women's history.
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This is a comprehensive collection of the late scholar’s groundbreaking work in feminist biblical interpretation, in English translation. The essays document Van Dijk-Hemmes’ development and show how her work relates to contemporary developments in feminist thinking. There is a Foreword by Mieke Bal, an in memoriam by Athalya Brenner, and an overview of van Dijk-Hemmes’ extensive output of books and articles completes the volume.
The view of ancient Israelite religion as monotheistic has long been traditional in Judaism, Christianity and Islam, religions that have elaborated in their own way the biblical image of a single male deity. But recent archaeological findings of texts and images from the Iron Age kingdoms of Israel and Judah and their neighbourhood offer a quite different impression. Two issues in particular raised by these are the existence of a female consort, Asherah, and the implication for monotheism; and the proliferation of pictorial representations that may contradict the biblical ban on images. Was the religion of ancient Israel really as the Bible would have us believe? This volume provides a comprehensive introduction to these issues, presenting the relevant inscriptions and discussing their possible impact for Israelite monotheism, the role of women in the cult, and biblical theology.
Jac Conradie se intreerede as professor aan die Universiteit van Johannesburg het as titel ?Die tand van die tyd? gehad. Die bydraes in hierdie bundel weerspie‰l iets van Jac se veelsydigheid en van sy impak op die akademie. Bydraes uit Europa, Noord-Amerika en Afrika deur taalkundiges, letterkundiges en historici getuig van die respek wat Jac oor ?n wye akademiese front afdwing. As die huldiging van ?n loopbaan, van ?n wetenskaplike, maar ook van ?n wellewende mens, kan hierdie bundel nie genoegsaam wees nie, maar dit is ?n aanduiding van die waardering en ho‰ agting wat akademici die wˆreld oor vir Jac het
The office of deacon is God’s gift to His church, but today it is often undervalued, misunderstood, and perceived to be of little importance. In The Deacon , the author considers the Old Testament background for this calling, the deacon in New Testament times and in church history, and the current function of the office. You will rediscover the high and privileged calling of deacons and come to a better understanding of what God requires of them. Table of Contents: Part 1—The Old Testament Background 1. The Poor in Israel 2. Providing for the Poor Part 2—New Testament Times 3. Christ’s Teaching on the Poor and Needy 4. Ministering to the Poor in Acts 6 5. The Office of Deacon 6. Female Deacon? Part 3—The Office of Deacon in the History of the Church 7. The Testimony of the Early Church and the Heritage of the Reformation 8. Women and the Diaconate Part 4—The Current Functioning of the Office 9. The Official Position of the Deacon Today 10. Enabling and Prioritizing 11. The Diaconal Ministry within the Congregation 12. The Diaconal Ministry outside the Congregation 13. The Blessing of the Poor