The Pericope Adulterae

Understanding the bible, both in its inspiration and authority, shapes how we decipher the stories in the bible and how we receive messages and revelations from God. Fundamentalists and Contextualists have profoundly different assumptions and perspectives when reading bible stories which impacts the messages they receive. In this essay I will address the point of views taken from a Fundamentalists and Contextualist in regards to the world and the human creation accounts, the miracle stories told in the Gospel writings and the story of Mary near the cross at Jesus’ crucifixion.

To truly comprehend a biblical passage, it is important to have knowledge of the ‘hermeneutics which enables an understanding of the locus of meaning and the principles of bible interpretation’ . The audience needs to have a clear interpretation of the biblical passage which includes ‘content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out’ , this supports the argument that all worlds of the text are equally important. ‘Biblical passages are often taken out of context and interpreted to support a particular viewpoint of justify a particular action’ . It is imperative to note that ‘in order to discover the sacred authors' intention, the reader must take into account the conditions of their

However returned from a long depature more and more enemies are forming against him and he uses the his relationship with the COlonnas to remain protected and guarded from others. He is here to paint biblical stories of John the Bapitist nd denial of Saint Peter.

This contradiction accurately embodies the sin of adultery. “So forcibly did he dwell upon this symbol, for the hour or more during which is periods were rolling over the people’s heads, that it assumed new terrors in their imagination, and seemed to derive its scarlet hue from the

Mary, Joseph and Jesus, to a catholic is a deception of a woman who conceived a child before she was married, a chaste stepfather who nearly divorced her as a result, and that original sign of contradiction, the human son of God. A church that claims to descend from this most untraditional of domestic arrangements might ask itself: Was any family ever more irregular than that? (Manseau)

1 John is written as reassurance to Christians of their faith in 85-95 A.D. John says to his fellow believers, "I write to you, not because you do not know the truth, but you know it, and because no lie is of the truth” (1 John 2:21). John's audience knew the truth of Christ, but false prophets had come and were distorting their certainty of the gospel; therefore, John was making sure these followers of Christ were not falling for any deceit, but rather remembering who they believe in, and standing firm in that faith.He encouraged them in their faith by stating who God was. "The message we have heard form him and proclaim to you, that God is light, and in him there is no darkness at all” (1:5).

John Dominic Crossan is a well-renowned scholar of the historical Jesus, so one would expect his book to be full of some of the best scholarship on the topic. He provides a way to humanize Jesus and explain whom he was, and what his world looked like at the time. However, despite his ability to bring Jesus to life on the page, he skips over several large ideas, thus leaving much to be desired. While his book, Jesus: A Revolutionary Biography, does a good job as an introduction to the historical Jesus, it leaves the reader wanting more out of it than what he provided. This book review functions with two parts. In the first part, I discuss how Crossan seems to provide a shallow investigation on women and what they meant to Jesus and his followers.

Our culture isn’t afraid to hold it back when it comes to conversing about sex. Yet the church has maintained a reputation for keeping their mouths shut as if they were hesitant to teach people about this beautiful gift from God. However, “Song of Solomon” holds nothing back as it praises the beauties of sexuality. Some people who first encounter the book of “Song of Solomon” when reading the Bible become quite disturbed. How in the world can such a vivid and sultry book be found in something that is supposed to be a guide through a world of darkness? “Song of Solomon” is a poetic book of the Bible which describes the passionate sexual relationship between a man and his wife. In today’s culture, people tend to forget that sex was originally

Part one introduces the most perplexing of the Johannine riddles. After an outline of the Gospel of John, Anderson presents the threefold riddles: theological, historical, and literary. Anderson considers familiarity with the points of contention a requisite for engaging, addressing, and interpreting them. Chapter one exposes the central features of the Fourth Gospel; which effectively reveals the dissimilarities between John and the Synoptic Gospels. Chapter two uncovers the theological riddles of the Fourth Gospel, both “incidental” and “highly significant.” For the twelve theological riddles presented in chapter 2, Anderson conveys the work of Johannine scholarship as well as presents his own incisive exegesis. Anderson does likewise in his presentation of the historical and literary riddles in chapters 3 and 4. The first part successfully establishes the

In the Bible, there is a common theme of deception. Very few characters in the Bible are not involved in some form of a deceptive plot. This article examines the relationship between women in the Bible and deception stories in the Bible.

The Wife of Bath uses bible verses in “The Wife of Bath’s Prologue.” Further, she employs the verses as an outline of her life to find reason in God to justify her actions. Nevertheless, the purpose of the verses differs within each stanza of the poem. The Wife of Bath is a sexually promiscuous, lustful, and manipulative woman. She marries men one after the other as they get older and die. In order to combat and overthrow the speculation and criticism being thrust upon her by societal norms because of her marriages, the wife turns to specific bible passages to find reason in life and support for her actions (Article Myriad.com). When the wife is having sex quite frequently and with different men she is said to be fruitful and multiplying. According to the wife, this is what she is told to do in the bible passage, which she has misinterpreted. Ironically, The Wife of Bath is using a predominantly male dominated book to back up and support her reasons for women being equal to men (Article Myriad.com). Not only has she referred to the benefits of adultery through the bible, she has also attempted to undermine the power of men in the very same way she has attempted to prove that the genders are equal. From this, it can be interpreted that although the wife claims to be providing evidence for women being equal to men, she is actually saying that women are better than men. She misinterprets the readings of the bible and male written passages on purpose in order to suit her needs.

Johannine literature truly portrays Jesus as God, with the theme of His deity interwoven throughout numerous passages. In this respect, John’s style differs from the other four gospels, as Bickel & Jantz (1998) point out that the other three had been written prior to John’s gospel, therefore, “he wasn’t interested in just retelling the events” (p. 222). Since Jesus is the focal point of Scripture, a scholar of the New Testament with uncertainty concerning Jesus’ oneness with God will fail to perceive the crux of Christianity. Therefore, in spite of its importance, John does not focus on Jesus’ entrance into the

"The Johannine teaching includes the following passages: John 1:1, 18, where some manuscripts read 'the only begotten God,' and that unusual reading may be regarded as grounds for accepting its authenticity; 20:28,

" Despite the massive assault on John's trustworthiness in the wake of the Enlightenment, especially by liberal German scholars, John's Gospel stands today widely rehabilitated as a reliable witness to the life, words and deeds of our Lord Jesus Christ."

Many scholars believe that because 3 John is the shortest book in the New Testament it is the void of any doctrinal content.The paper sets out to argue that 3 John is deeply doctrinal but it is embedded within the author's view of the character of God and his plan for the world. I must confess that as I read 3 John I did not grasp the message.It was only after reading the article a few times I was able to comprehend the 3 John. The article explains that in order to understand this letter we must dig deep into the background, and find the author's intentions and the reaction he expect from the recipient. 3 John seems to a reply to a previous letter,which we no access to.In letter the Elder commends Gaius for supporting the missionaries who have arrived,even at the cost of his excommunication. The elder speaks of Diotrephes who has rejected his authority and placed himself leader, refusing to help missionaries, and threatening anyone who supports them. Although this letter was not thought to offer much deep theological reflections, Lieu found that it cast a light on the early patterns of ministry.It was by using a socio-narrative analysis,and rearranging the letter,we were able to grasp the big picture.When were introduced to John Searle's speech- act theory we saw how communication carries a force that affects and changes the receiver's behavior. The idea being that by reading 3 John and looking closely at the events surrounding the story we are able to get a clearer