By John J. Pilch
The duty of analyzing the Bible — which used to be written by way of and to humans dwelling in very various cultural contexts from modern Western society — can appear enormous. the other can be real: humans can simply overlook that learning the Bible is one of those cross-cultural come upon, as a substitute interpreting their very own cultural assumptions into biblical texts.In A Cultural guide to the Bible John Pilch bridges this cultural divide by way of translating very important social recommendations and making use of them to biblical texts. briefly, available chapters Pilch discusses sixty-three themes regarding the cosmos, the earth, people, kinfolk, language, human awareness, God and the spirit international, and leisure. Pilch's clean interpretations of the Bible problem conventional perspectives and discover themes usually ignored in commentaries. each one bankruptcy concludes with an inventory of helpful references from cultural anthropology or religious study, making this booklet an exceptional source for...
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Extra info for A Cultural Handbook to the Bible
Ziegler, Les petits traités de Grégoire de Nysse, Strasbourg 1987, pp. 164–165. nature and action 13 The extensive aspect of ƷɟƴƫƳ is also an essential element, because it manages to express the inseparability of the concepts of ưȸƴɛƣ and ȹƱɝƴƵƣƴƫƳ. In fact, with the words of Zachhuber: “The Cappadocian author understands hupostasis as by nature individualizing the ousia (to which it is thus tied) while, conversely, the latter subsists only in particular hupostaseis. Thus, this latter notion provides at the same time for a connection between ousia and hupostasis which is important; both are interdependent.
For this reason his analysis cannot be applied to this aspect of Nyssian doctrine. (Cfr. L. Prestige, God in Patristic Thought, London 1952, pp. 234–235). 61 J. Zachhuber, Human Nature . , pp. 239–240. 62 One can see that the difference of the Nyssian conception of substance, both for man and for God, from that of Basil is precisely because of the absence of a material substrate. 63 From a philosophical perspective, the problem is situated in the difÀcult interpretation of the ƦƧƶƵɗƲƣ ưȸƴɛƣ of Aristotle: it is not clear if it assumes an extensive value in the Stagarite’s thought.
F. Mateo-Seco, Notas sobre el lenguaje cristológico de Gregorio de Nisa, ScrTh 35 (2003) 89–112 and Idem, Cristologia e Linguaggio in Gregorio di Nissa, in C. Moreschini—G. ), Lingua e teologia nel cristianesimo greco, Trento 11–12 dicembre 1997, Brescia 1999, pp. 227–249. 69 For birth and conception, see M. Canévet, L’humanité de l’embryon selon Grégoire de Nysse, NRT 114 (1992) 678–695 and Ph. Caspar, Comment les Pères de l’Eglise envisagent le statut de l’embryon humain, «Connaissance des Pères de l’Eglise» 52 (1993) 16–18.
A Cultural Handbook to the Bible by John J. Pilch