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Since its founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.
"While the patristic age is marked by the development of the Apostle's and the Nicene creeds, D. H. Williams contends we must not neglected the lesser known yet just as significant theological texts and expressions of worship that were seminal in shaping early Christian identity. In this sourcebook, Williams gathers key writings from the first through sixth centuries that illustrate the ways in which the church's confessions, teaching, and worship were expressed during that time. More than an anthology, this sourcebook introduces the primary sources of Christian antiquity."--BOOK JACKET.
In this work, Brian Philip Dunn focuses on the embodiment theology of the South Indian theologian, A. J. Appasamy (1891-1975). Appasamy developed what he called a 'bhakti' (devotional) approach to Christian theology, bringing his own primary text, the Gospel of John, into comparative interaction with the writings of the Hindu philosopher and theologian, Rāmānuja. Dunn's exposition here is of Appasamy's distinctive adaptation of Rāmānuja's 'Body of God' analogy and its application to a bhakti reading of John's Gospel. He argues throughout for the need to locate and understand theological language as embedded and embodied within the narrative and praxis of tradition and, for Appasamy and Rāmānuja, in their respective Anglican and Śrivaiṣṇava settings. Responding to Appasamy, Dunn proposes that the primary Johannine referent for divine embodiment is the temple and considers recent scholarship on Johannine 'temple Christology' in light of Śrivaiṣṇava conceptions of the temple and the temple deity. He then offers a constructive reading of the text as a temple procession, a heuristic device that can be newly considered in both comparative and devotional contexts today.
Preliminary Material /Susan Niditch -- Introduction /Susan Niditch -- Stage I of the Symbolic Vision Form /Susan Niditch -- Stage II, A Literary-Narrative Direction in the Visions of Zechariah /Susan Niditch -- The Baroque Stage of the Symbolic Vision Form /Susan Niditch -- Conclusions /Susan Niditch -- Bibliography /Susan Niditch.
Sfakians on the island of Crete are known for their distinctive dress and appearance, fierce ruggedness, and devotion to traditional ways. Konstantinos Kalantzis explores how Sfakians live with the burdens and pleasures of maintaining these expectations of exoticism for themselves, for their fellow Greeks, and for tourists. Sfakian performance of masculine tradition has become even more meaningful for Greeks looking to reimagine their nation's global standing in the wake of stringent financial regulation, and for non-Greek tourists yearning for rootedness and escape from the post-industrial north. Through fine-grained ethnography that pays special attention to photography, Tradition in the Frame explores the ambivalence of a society expected to conform to outsiders' perception of the traditional even as it strives to enact its own vision of tradition. From the bodily reenactment of historical photographs to the unpredictable, emotionally-charged uses of postcards and commercial labels, the book unpacks the question of power and asymmetry but also uncovers other political possibilities that are nested in visual culture and experiences of tradition and the past. Kalantzis explores the crossroads of cultural performance and social imagination where the frame is both empowerment and subjection.
This book reassesses the academic field of political theory and brings into sharp relief its problems and opportunities. Here for the first time, diverse theorists coordinate their arguments through a common focus. This focus is the writing of John G. Gunnell. Gunnell attacks a set of myths said to plague almost every recent theory about politics: the myth of the given, the myth of science, myths of theory, the myth of tradition, and the myth of the political. He argues that these all alienate political theory from substantive inquiry and actual practice. Contributors include Richard E. Flathman, Russell L. Hanson, George Kateb, Paul F. Kress, J. Donald Moon, John S. Nelson, J.G.A. Pocock, Herbert G. Reid, Ira L. Strauber, Nathan Tarcov, and Sheldon S. Wolin. They respond on behalf of projects in the new history of political theory, epic theory, phenomenology, traditional theory, and political deconstruction. These discussions also address the theories of Hans-Georg Gadamer, Jürgen Habermas, Karl Marx, Leo Strauss, Alain Touraine, and Ludwig Wittgenstein. At the conclusion of the volume, Gunnell reconsiders his arguments in light of the respondent's remarks. His challenges thus provide a series of confrontations – both exciting and provocative – among major theorists. The result is a lively debate about what political theory is, how it relates to political history and practice, and how it involves epistemology. The authors probe a broad range of questions about practices of politics and traditions of discourse, and they identify priorities for the future of the field.
Originally published: Grand Rapids, Mich.: Zondervan Publishing House, c1991.
'The Post-Resurrection Appearance Stories of the Gospel Tradition' Although there are innumerable studies of the Easter event, the spectrum of New Testament research demonstrates an astonishing vacuum regarding a history-of-tradition analysis of the Easter appearance stories, especially in the application of the form-critical method. This study begins with a methodological review of the more recent literature and challenges the widely accepted view that the appearance stories are to be excluded from consideration of the origins of Easter faith. Because of the far-reaching confusion over the place of these stories within the complex of the resurrection traditions, Part Two scans the distinctions and relationships between them. In Part Three the author concentrates upon the appearance stories themselves and raises the following questions: Are pre-redactional forms discernible? If so, do such demonstrate by comparison similarities of form and content? Does a NT 'Gattung' stand behind them? And, finally, Part Four probes the matter of analogies in the world of primitive Christianity, while Part Five summarizes and asks provisionally if observations of a formal nature invite suggestive possibilities for further work on the question of historical experience behind the stories. An attempt at critical review of such questions is long overdue.
A unique look at Christian biblical interpretation and theology from the perspective of Native American tradition. This book focuses on four specific experiences of Jesus as portrayed in the synoptic gospels. It examines each story as a “vision quest,” a universal spiritual phenomenon, but one of particular importance within North American indigenous communities. Jesus’ experience in the wilderness is the first quest. It speaks to a foundational Native American value: the need to enter into the “we” rather than the “I.” The Transfiguration is the second quest, describing the Native theology of transcendent spirituality that impacts reality and shapes mission. Gethsemane is the third quest. It embodies the Native tradition of the holy men or women, who find their freedom through discipline and concerns for justice, compassion, and human dignity. Golgotha is the final quest. It represents the Native sacrament of sacrifice (e.g., the Sun Dance). The chapter on Golgotha is a discussion of kinship, balance, and harmony: all primary to Native tradition and integral to Christian thought.
Hebrew tradition presents Haggai and Zechariah as prophetic figures arising in the wake of the Babylonian exile with an agenda of restoration for the early Persian period community in Yehud. This agenda, however, was not original to these prophets, but rather drawn from the earlier traditions of Israel. In recent years there has been a flurry of scholarly attention on the relationship between these Persian period prophets and the earlier traditions with a view to the ways in which these prophets draw on earlier tradition in innovative ways. It is time to take stock of these many contributions and provide a venue for dialogue and evaluation.