Prologue, invitation to thinking about God In the Hebrew Bible? -- Part I, questions about God? -- Why does God in the Bible have a body? -- What do God's body parts in the Bible mean? -- Why is God angry in the Bible? -- Does God in the Bible have gender or sexuality? -- Part II, questions about God in the world? -- What can creation tell us about God? -- Who-or what-is the Satan? (...) -- Why do people suffer according to the Hebrew Bible? -- Epilogue, God in the Bible and beyond. (shrink)

This volume focuses on the interrelatedness of morality and language. Apart from explicit ethical statements, implicit NT moral language is analysed in three overlapping aspects based on the interpretation of concrete NT texts: an intratextual level (linguistic and analytic philosophical methods: syntactical form, style and logic), an textual and intertextual level (form criticism, discourse analysis) and an extratextual level (speech act analysis; rhetoric; reader-response criticism). With reference to analytical moral philosophy, the contributions address questions such as: Where does the (...) ethical quality of a statement come from? Which linguistic devices are used to express ethics in the NT writings? In which way does the genre of the text influence its ethical meaning? Which pre- and intertexts are part of the ethical statements, in which way does the text refer to them? Which ethical impact did and do texts have on their readers? Which linguistic and rhetorical style is used to meet the addressees? Why do we consider a text powerful or polemic? Can we speak of an implicit ethical subject in the text from a literary perspective? (shrink)

This article presents the first comprehensive study of Syriac rhetoric in late antiquity. It builds on existing scholarship on the Syrians’ engagement with Graeco-Roman paideia and Christian rhetoric, but it also goes further in that it draws attention to the Syrians’ participation in Near Eastern rhetorical traditions (mainly transmitted through Aramaic) and in the rhetoric of the Hebrew Bible, which was translated into Syriac without Greek intermediaries. At the same time, this article demonstrates that Syriac (...) class='Hi'>rhetoric flourished in distinctive and original ways: It developed its own literary genres (with a strong predilection for poetry and a sensibility for gendered voices), performative settings (including the liturgy and the school), and thematic domains (notably Scriptural exegesis and religious controversy). It is especially remarkable that an elaborate “meta-rhetorical” reflection flourished in Syriac, as it first emerged in the work by Antony of Tagrit in the ninth century and in the broader context of late antique and Byzantine Aristotelianism. This comprehensive survey and its conceptual systematisation are designed to facilitate further research on Syriac rhetoric both during late antiquity and in later centuries, when the Syrians’ interaction with Arabic rhetoric came to play an increasingly influential role.Syriac words are given in a simplified transcription. For consonants, the standard system in use for Semitic languages is followed; spirantisation of b g k p t is marked by v gh kh f th respectively. East Syrian vocalisation is generally adopted unless the words are quoted from a West Syrian author; vowel length is not marked, with the exception of a/ā and e/ē in Eastern Syriac. (shrink)

Given that it seems uncontroversial that Socrates displays considerable contempt towards rhetoric in theGorgias,the title of this paper might strike one as an oxymoron. Indeed, a reading of the text has more than once encouraged scholars to posit an Opposition between the elenctic procedures championed by Socrates and the rhetorical procedures of his interlocutors. At least three features have been highlighted that seem to indicate this contrast:1.the Socratic interest in short questions and answers versus his interlocutors’ use of long (...) speeches;2.the Socratic interest in truth regardless of the opinion of the many, the latter seeming an important concern of the rhetorician;3.the supposed Socratic appeal to the intellectual powers of the interlocutor, which is usually contrasted with the appeal to the emotions which is distinctive of rhetoric. (shrink)

Past, present, and future are reversed in the reader's encounter with the illustrations selected by Gertrude Stein for her Autobiography of Alice B. Toklas.1 After the table of contents there is a table of illustrations that encourages everyone to look at the pictures before they begin reading. During that initial examination, the illustrations forecast what is to be discovered in the text. Expectations are aroused by photographs showing Gertrude Stein in front of the atelier door, rooms hung with paintings, Gertrude (...) and Alice in front of Saint Mark's Cathedral, and both with a car in front of Joffre's birthplace. It is natural—although, as it turns out, not altogether correct—to assume that the accumulation of paintings will be explained, that the life lived within the rooms will be fully depicted, and that conventional narrative explanation will be provided to account for the presence of Gertrude and Alice together in such disparate settings as Venice and the French marshal's home. · 1. For useful comments on several pictures as well as evidence that "even the book's sixteen photographs were carefully placed in the first edition," see Richard Bridgman, Gertrude Stein in Pieces , p. 219. Paul K. Alkon, professor of English at the University of Minnesota, is author of Samuel Johnson and Moral Discipline. Among his recent articles are "Boswellian Time" and "The Historical Development of the Concept of Time." He is writing a book about time in Defoe's fiction. See also: "The Mind, The Body, and Gertrude Stein" by Catharine R. Stimpson in Vol. 3, No. 3; "Gertrude Stein, the Cone Sisters, and the Puzzle of Female Friendship" by Carolyn Burke in Vol. 8, No. 3. (shrink)

Plato’s engagement with rhetoric continues past the early and middle dialogues, like the Gorgias and the Phaedrus, contrary to the views of commentators. And that engagement recognizes a positive value to rhetoric as a necessary tool for leading people to justice. The paper explores rhetoric’s relation to Platonic dialectic through an examination of its role in late dialogues where the method of dialectic is most pronounced.

Around 87 b.c. during the turmoil of the first Mithridatic war, Philo of Larissa, head of the so-called Fourth Academy, fled from Athens to Rome. There he gave lectures on philosophical topics and taught rhetoric. His classes were attended by a young man called Cicero, who was inspired by him to include in a work on rhetorical theory, somewhat inappropriately, a fervent confession of scepticism to which he stuck for the rest of his life. Later Cicero claimed to be—as (...) an orator—not a product of the workshops of the teachers of rhetoric, but of the spacious walks of the Academy. And he developed the ideal of the philosopher-orator. Scholars disagree whether the idea to bring philosophy and rhetoric together is Cicero's own invention or an adaptation from someone else, for instance Philo. (shrink)

Around 87b.c.during the turmoil of the first Mithridatic war, Philo of Larissa, head of the so-called Fourth Academy, fled from Athens to Rome. There he gave lectures on philosophical topics and taught rhetoric. His classes were attended by a young man called Cicero, who was inspired by him to include in a work on rhetorical theory, somewhat inappropriately, a fervent confession of scepticism to which he stuck for the rest of his life. Later Cicero claimed to be—as an orator—not (...) a product of the workshops of the teachers of rhetoric, but of the spacious walks of the Academy. And he developed the ideal of the philosopher-orator. Scholars disagree whether the idea to bring philosophy and rhetoric together is Cicero's own invention or an adaptation from someone else, for instance Philo. (shrink)

This study casts light on how the issue of childlessness is portrayed in the Bible. The discussion begins with a commentary on Michal’s story, which provides the foundation for further reflection on how childlessness was dealt with in the biblical world, especially in the situations where no miraculous divine solutions were provided. Several humanly devised solutions, acceptable and practiced in the ancient world are presented. The last part of the paper focuses on the more eschatological view of human existence (...) provided in the New Testament, showing that childlessness is a form of suffering included in the promise of redemption brought about by the inauguration of God’s kingdom. As such the response of the redeemed community is to be characterized by love and compassion. (shrink)

Musica Poetica provides an unprecedented examination of the development of Baroque musical thought. The initial chapters, which serve as an introduction to the concept and teachings of musical-rhetorical figures, explore Martin Luther's theology of music, the development of the Baroque concept of musica poetica, the idea of the affections in German Baroque music, and that music's use of the principles and devices of rhetoric. Dietrich Bartel then turns to more detailed considerations of the musical-rhetorical figures that were developed in (...) Baroque treatises and publications. After brief biographical sketches of the major theorists, Bartel examines those theorists' interpretation and classification of the figures. The book concludes with a detailed presentation of the musical-rhetorical figures, in which each theorist's definitions are presented in the original language and in parallel English translations. Bartel's clear, detailed analysis of German Baroque musical-rhetorical figures, combined with his careful translations of interpretations of those figures from a wide range of sources, make this book an indispensable introduction and resource for all students of Baroque music. Dietrich Bartel is an associate professor in the Department of Music at Canadian Mennonite Bible College (affiliated with University of Manitoba). (shrink)

Plato’s chief argument against rhetoric is epistemological. Plato claims that rhetoric accomplishes what it does on the basis of experience,not knowledge. In this article I examine Plato’s criticisms of rhetoric in the Gorgias and the Phaedrus. I argue that Plato is right to identify rhetoric’s empirical basis, but that having this epistemic basis does not constitute an argument against rhetoric. On the contrary, Plato’s criticism of rhetoric serves to give us an epistemological explanation of (...) rhetoric’s success. (shrink)

This critical reading/dialogue follows a straightforward structure. Firstly, it presents some of the major insights in J.D. Crossan’s book, attending to its inner logic on his critique on the violence which little by little creeps into the biblical texts. Secondly, it engages in a critique of his reading of Revelation, which is Crossan’s starting point for his discussion on violence. He observes here a direct contradiction with the Jesus of history, centre of interpretation for Scripture. This article points to certain (...) lacunae in his reading of Revelation and, finally, moves to a conclusion offering new ways to interpret and question Revelation’s violent imagery within its own literary context.Contribution: This article is a critical dialogue with one of J.D. Crossan’s latest books: How to Read the Bible and Still Be a Christian: Struggling with Divine Violence From Genesis Through Revelation. This is a vibrant and insightful book about how violence ultimately crept into the canonical texts, tainting even its ‘good news’. Crossan’s concern with this crude violence surfaces as he teaches different groups and he is asked why the Bible ends in Revelation on such a violent note, essentially with ‘a war to end all wars’, somehow buttressing the ‘myth of redemptive violence’. The special focus of this article resides thus on a nuanced reading of Revelation which tries to understand, in context, the function of such violent images. (shrink)

In the Gospels, Jesus points to children as pattern and paradigm of God's reign. Challenged by Jesus' counter-cultural affirmation of the child, Christian communities are called to vigorous and insistent advocacy for children in our own time.

This book focuses on how 'cult rhetoric' affects our perceptions of new religious movements (NRMs). 'Cult' Rhetoric in the 21st Century explores contemporary understandings of the term 'cult' by bringing together a range of scholars from multiple disciplines, including sociology, anthropology, psychology, and religious studies. The book provides a renewed discussion of 'new religious movements', whilst also considering recent approaches toward a nuanced study of contemporary religion. Topics explored include online religions, political 'cults', 'apostate' testimony and the current (...) 'othered' position of the study of minority religions. (shrink)

This major new work from Quentin Skinner presents a fundamental reappraisal of the political theory of Hobbes. Using, for the first time, the full range of manuscript as well as printed sources, it documents an entirely new view of Hobbes 's intellectual development, and re-examines the shift from a humanist to a scientific culture in European moral and political thought. By examining Hobbes 's philosophy against the background of his humanist education, Professor Skinner rescues this most difficult and challenging of (...) political philosophers from the intellectual isolation in which he is so often discussed. This book presents a splendid exemplification of the 'Cambridge' contextual approach to the study of intellectual history with which Professor Skinner himself is especially associated. It will be of interest and importance to a wide range of scholars in history, philosophy, politics, and literary theory. (shrink)

Jesus' healing, preaching, and death are not about abstractions like “patriarchal system,” but seek to establish new patterns of personal relationship and human solidarity among all women and men, bringing liberation and healing even to those at the margins of society.

David Bordwell's new book is at once a history of film criticism, an analysis of how critics interpret film, and a proposal for an alternative program for film studies. It is an anatomy of film criticism meant to reset the agenda for film scholarship. As such Making Meaning should be a landmark book, a focus for debate from which future film study will evolve. Bordwell systematically maps different strategies for interpreting films and making meaning, illustrating his points with a vast (...) array of examples from Western film criticism. Following an introductory chapter that sets out the terms and scope of the argument, Bordwell goes on to show how critical institutions constrain and contain the very practices they promote, and how the interpretation of texts has become a central preoccupation of the humanities. He gives lucid accounts of the development of film criticism in France, Britain, and the United States since World War II; analyzes this development through two important types of criticism, thematic-explicatory and symptomatic; and shows that both types, usually seen as antithetical, in fact have much in common. These diverse and even warring schools of criticism share conventional, rhetorical, and problem-solving techniques--a point that has broad-ranging implications for the way critics practice their art. The book concludes with a survey of the alternatives to criticism based on interpretation and, finally, with the proposal that a historical poetics of cinema offers the most fruitful framework for film analysis. (shrink)

Torah, the name of the first five books of the ?sacred history? comprised by the Hebrew Bible, tends to be translated as ?Law? and to be affiliated with the separating ?Law of the Father.? But Torah means ?teaching.? Venerable tradition allies this teaching with feminine Wisdom, ?a tree of life.? Theories of poetic language elaborated by such scholars as Julia Kristeva and Hélène Cixous facilitate discovering beneath the Torah's fractured and labyrinthine surface a way of return to the mother. (...) This way is embodied in the inversions, textuality, and concentricity of the rhetorical trope of chiasmus, which exceeds the bounds of the Law to provide a form for the expression of ?woman's desire? and so for the feminine text. Exploring as such the doubly chiastic poem in which, when naming woman in Eden, a human being (adam) changes its name to man (iysh) challenges man's biblical history, while restoring the memory of interconnection with the mother and all life. Reduplications of this transformative moment expand upon sacred history in terms of the Torah's central injunction to love one's neighbor as oneself. (shrink)