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Paus Fransiskus Dalam Konteks Nusantara
Paus Fransiskus di mata dunia dikenal sebagai sosok pemimpin Gereja Katolik yang sederhana, inspiratif, penuh kasih, dan peduli terhadap sesama. Namun, siapakah dia di mata orang Indonesia? Buku ini hendak menjawab pertanyaan tersebut secara interreligius dan interdi-sipliner. Para pemikir dari kalangan Muslim, Gereja Kristen, dan Gereja Katolik menampilkan refleksi mereka dari sudut pandang dan keahlian masing-masing. Refleksi tentang sikap dan pandangan Paus Fransiskus dalam konteks keragaman Nusantara menjadi sumbangan unik yang mencerahkan. Buku ini merupakan buah kerjasama antara Fakultas Teologi Univer-sitas Sanata Dharma, Fakultas Ushuluddin dan Pemikiran Islam UIN Sunan Kalijaga Yogyakarta, dan Fakultas Teologi UKDW.
Proceedings International Conference On Theology, Religion, Culture, And Humanities
This proceeding is an effort from various academics and practitioners in the midst of modern society to find the meaning and re-imagine Theology, Religion, Culture, and Humanities Studies for Public Life. From discussions on how religion can reshape our world to become a better world, to re-imagining the foundation of human life that believes in God in the midst of local culture and an increasingly advanced and modern world, even looking back at the history of women, evangelization, and places of worship as a means for humans to find God in the world. In the end, all of these writings are a form of academic reflection of the authors who seek to find God in the midst of today's world.
The Pillars of the First Temple (1 Kgs 7,15-22)
In this work Daniel Prokop examines the description of the pillars in 1 Kgs 7, 15-22. He analyzes extrabiblical parallels, Greek and Hebrew textual witnesses as well as iconography and archaeological finds and asks about the symbolic meaning of the columns.
The Theological Profile of the Peshitta of Isaiah
In The Theological Profile of the Peshitta of Isaiah, Attila Bodor explores theological elements in the book of Isaiah as represented in the Peshitta. Through a close study of its interpretative renderings, the author shows that this lesser-known ancient version is not only an important witness to textual history and a repository of early exegetical traditions but also testifies to the beliefs of the early Syriac-speaking community from which the Peshitta emerged. In the monograph, sixty-three Peshitta divergences from the Hebrew version of Isaiah are collected and analyzed in order to illustrate the theological implications and the impact of these divergent renderings on the interpretation and reception of the major Isaianic themes that treat God, the Messiah, and the people of God.
Stones, Tablets, and Scrolls
A constant re-evaluation of the new archaeological and textual material unearthed and edited in recent decades is a recurrent duty of ancient and modern scholars. Since the overwhelming amount of available data and the complexity of new methodologies can be competently handled only by specialized scholars, such a re-evaluation is no longer possible for a single scholar. For this reason, archaeologists, cuneiform and biblical scholars as well as classicists joined forces at an international conference in Rome in May 2017 to share their accumulated knowledge. The results of the proceedings are presented here in the oral stage along with the Assyrian, Babylonian, Persian, and Greco-Roman periods.
Sinners and Sinfulness in Luke
Old Testament Pseudepigrapha and Dead Sea Scrolls -- Philo, Josephus, and Classical Greek Sources -- Index of Modern Authors
Post-priestly Additions and Rewritings in Exodus 35-40
In this study, Domenico Lo Sardo shows that the section of MT Exod 35-40 dedicated to the construction of the Tabernacle involves textual and literary problems. It has different textual forms according to MT, LXX, and Vetus Latina (Monacensis ms): LXX Exod 35-40 shows a different order of the literary material and its extension is shorter than the MT. One of the most important differences is the absence of MT Exod 36:8b-34 in the LXX. The Monacensis ms is even shorter than the Greek text. In a text-critical analysis, the author demonstrates that the 'Short Hebrew Vorlag e' behind the Latin manuscript is the oldest text. In the MT there was post-priestly editorial work marked by expansions, rewritings, and reinterpretations. Employing literary criticism, the author proves that with the expansion of Exod 36:8b-34 and the stressed use of the term miskān (Tabernacle), MT points to legitimate the centralization of the Jerusalem Temple.
A Handbook of Biblical Hebrew
Volume 1: Periods, Corpora, and Reading Traditions; Volume 2: Selected Texts Biblical Hebrew is studied worldwide by university students, seminarians, and the educated public. It is also studied, almost universally, through a single prism—that of the Tiberian Masoretic tradition, which is the best attested and most widely available tradition of Biblical Hebrew. Thanks in large part to its endorsement by Maimonides, it also became the most prestigious vocalization tradition in the Middle Ages. For most, Biblical Hebrew is synonymous with Tiberian Biblical Hebrew. There are, however, other vocalization traditions. The Babylonian tradition was widespread among Jews around the close of the fir...
Transforming Boasting of Self into Boasting in the Lord
This book uses rhetorical analysis to illuminate one of the most fascinating and complicated speeches by Saint Paul: 2 Cor 10–13. The main problem of the speech regards Paul’s claim to be a true servant of Christ and to have the right to boast about it. Paul proves he is strong enough to be the leader of Corinth and paradoxically demonstrates that weakness should belong to the identity of an apostle. Another issue regards the legitimacy of his boasting. The egocentric boast based on the comparison with his opponents is the one that Paul calls foolish, but he is forced, nevertheless, to undertake it. The tool that ultimately enables him to transform self-aggrandizing speech into speech that is focused on Christ is his paradoxical boasting of weakness. The careful crafting of his discourse based on Christological principles ultimately speaks for qualifying it as a self-praise speech (periautologia) with a pedagogical, not defensive, purpose.
