The Woman Caught Of Adultury : A Truth Or A Tale

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.

In this paper I will share the life of Mary Magdalene, the faithful disciple she was to Jesus all the way to the very end and how God wants us to model our lives in the same fashion.

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

In today’s world it is difficult to read any piece of literature that has not been at least minorly impacted by a piece of literature that has come before it. In fact, many stories published today incorporate elements of past works or reference them directly in a literary device known as allusion. One of the most commonly alluded to literary works is the Christian Bible, one of the oldest books to be published in the common era. Because the Bible is often alluded to in other literary works, it has been analyzed by countless scholars in many different ways. The most important way, that is, the way in which Norman W. Jones analyzes the Bible is in a literary manner. Because of this, this review will focus on Jones’s literary connections and the

Dating back to history, Christine de Pizan, one of the first identified female writers from the late medieval era, is the genuine master of the “box”. In her famous “The Book of the City of Ladies”, Christine de Pizan alludes to celebrated female figures and “box” her audience. She confronts the disparagement that “a man should never serve…anyone lower than him” especially woman, with the argument that all the angels “surely” are “happy” to serve the Virgin, “who is above all the angels” (24). This argument locks Pizan’s audience – close-minded Christian men – into a box. It appears that questioning the virtues of the Virgin Mary would be directly questioning the Bible, thus the argument that woman is “lower” than man dismantles. Pizan continues to tackle with beliefs that denigrate woman. She breaks down the condemnation of Eve into the paradox that without Eve, there would be no Mary, and thus “humanity” will not be “conjoined to the Godhead” (24). Again, Pizan’s skillful command of the allusions and rhetorical questions wins her the bitter agreement from her audience, because any doubting would not be reasonable for that they do value the existence of Christ more than anything if they are sincere Christians. In plenty aspects, Christine de Pizan’s writing echoes with that of King; they both allude to renowned individuals whose ideas or reputation are accepted widely as weapons to drive their audience into

In the realm of ancient western literature, the nature of and relationship among men, women and the divine is often times manifested through the sinfulness of men, the diminishment of women’s value, and the rightfulness of the divine. One such case is Genesis 19 and Judges 19 of the Hebrew Bible, two similar narratives about rape. From a modern biblical point of view, the writers of Judges 19 deliberately situated the characters in similar positions as those in Genesis 19, but included their own telling on women’s destiny to illustrate how women are treated different societies. The two narratives together explain that men are sinful toward women if not for divine intervention. In particular, the narratives’ contrasting endings show that women

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

This Johannine letter was not necessarily written to a church, rather a community of people who looked up to John as their founder and teacher. This epistle was written approximately ten years after the Gospel, yet was directed to the same people whom John had ministered to beforehand. These people had accepted Christ; however, the situation seemed to have developed and the community had split into two groups: the original fellowship and the large, influential group. This large and influential group included liars, deceivers, antichrists, children of the devil, murderers, and false prophets. This letter must have hit the readers like a punch to their stomachs because it was extremely significant on how they were wrongly living their lives. The passage 1

I think this isn’t on accident, but is kind of saying that Jesus was there and around since the creation of the world, not just since His birth. The author John also is different between the other writers of the other gospels. One thought is that he was actually in Jesus’ inner circle. This would cause a difference in his writings as well because then he is getting the story directly from Jesus, whereas the others would be getting it from others. Therefore, the others might have gotten revised or slightly different stories. Previously said, we learn different things about Jesus in the Gospel of John that is missed or less clear by the other Gospels. A couple things that are in John that aren’t in the other three gospels are all the “I am” sayings and also His conversation with the Samaritan woman. Another thing that is in the gospel John but not in the others is the washing of the disciple's feet. This is why the gospel of John is so important to be with the others. If the gospel of John was not around, then none of these events would be told to us, and these are all

John’s gospel reveals many things about the Son, the Father, and the church. In chapter 17 of his gospel, it directly portrays the similarity of the son to the father and how the son is one with the father. John’s gospel states that the son is one with the father and the father is one with the son. This shows the close relationship between the two, and there is not much room for contradictory statements on whether or not the father sent the son to earth. Also, Jesus, the son, reveals many things about the church and its unity.

Addressing the pressing contemporary theological issues such as homosexuality, requires an in depth exegetic approach to a text. Further, in tackling controversial topics such as homosexuality it further requires a holistic approach toward a biblical narrative, rather than forming an eisegetical, or a personal interpretive view of a select text. In the following the author will address the texts of Romans 1, I Corinthians 6, and I Timothy 1 through an exegetical process in hopes to address the issue of homosexuality within the biblical narrative.

The Gospel of Philip was one of those excluded scriptures and was discovered in a

that he was also writing to the people who did not believe. John focuses on the divinity of Jesus Christ. The

The records of sacred texts have different themes, meanings, and messages. However, what they all have in common, are disruptive pieces which exclude significant ideas, leaving the reader to wonder whether what was left, resembles the message of the sacred fundamentals in its entirety. Prominently, as we know, The Gospel of Mary is not part of the New Testament, yet such guidance has to offer captivating objectivities on some matters, as well as on Christ’s disciples themselves.

The historical-critical methods used in exegesis by biblical scholars in today’s era can be traced back to a handful of influential men who either, by extreme purposefulness or by no fault of their own, has ultimately turned the truth of the Scriptures against the faith of Church. The common denominator for using the Bible was, for all extensive purposes, political gain. Three significant contributors to “Politicizing the Bible” will be the focus of this paper.