The Opinion – Volume 34, No. 1, February 1991

Table of Contents To War...? / Topor, Jeff; Skelton, Margie Messa Da Requiem / Kane, M. O\u27Sullivan Amnesty International Responds to President Bush / Healey, John G.; Grengs, Rose Gulf War - A War of Biblical Proportions / Green, Karl Our Freedom, Our Tolerance, Our Loss / Jipping, Thomas L. Protestors of the War are Patriots Too Interview With Collins Byrd / Guthrie, Patricia Editorial Board Bob Christensen; Karl Green; M. O\u27Sullivan Kane; Eric Douglas Larson; Cathryn Saylor Peterson; Tony Schertler; Margie Skelton; Mark Azman; Kim Price; Judie Rush; Anne E. Zachritz; Tamara Tegelerhttps://open.mitchellhamline.edu/the-opinion/1114/thumbnail.jp

The ambiguity of Qohelet : a study of the ambiguous nature of the language, syntax and structure of the Masoretic text of Qohelet

The premise upon which this thesis is founded is that the book of Qohelet is fundamentally ambiguous. Ambiguity is attached to all its major themes, and can be discerned in its language, syntax and structure. This has not been given due attention in previous works on Qohelet. The introduction considers the concepts of 'ambiguity' and 'meaning': it is crucial for the reader to understand what is meant in this thesis by these terms. 'Ambiguity' is understood as those aspects of the text whose indeterminacy requires the reader to fill in 'meaning' in order for a coherent reading to be produced: thus the reader's role is crucial, but is nonetheless restricted by the determinate schemata in the text. Part 1 explores the determinate schemata in Qohelet in an attempt to provide objective criteria against which the ambiguities may be set. Detailed attention is paid to the text in order to discern trends and patterns in the book. These are employed in an attempt to discover how the book as a whole and the sections within it are structured. Part 1 ends by asserting that it is ultimately futile to seek an overall structure or pattern to the book: this is an aspect of its ambiguity. Part 2 systematically examines linguistic and syntactical ambiguities in Qohelet, exploring the possibilities for interpretation according to the ways in which the reader fills in the gaps left by these ambiguities. The conclusion argues that the ambiguity of Qohelet is the primary reason for the hugely diverse interpretations of the book throughout its history, and for the many varied proposals for its structure. In this way it is a realistic reflection of an ambiguous world and the relationship between the people of this world and the God who made the world with all its ambiguities

July 24, 1975

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Xavier University Newswire

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Testing the sufficiency of virtue ethics as theistic theory through a reading of the book of Amos

The ancient theory of virtue ethics has been rejuvenated in recent years, and many believe that this ‘new’ approach to ethical theory might not only revitalise the sometimes stale and often intractable nature of contemporary moral debate, but also serve as a viable alternative to traditional normative theories. This thesis aimed firstly to test this claim, and secondly, to construct a modified version which would not only be useful for the theist, but could also serve as a heuristic device for reading the text of the Old Testament. The method employed to conduct this investigation was to identify and critique the essential features of a virtue-based theory, and then suggest theological interpretations of each based on the text of the OT. These interpretations would be subsequently tested through a canonical reading of the Book of Amos. It was found that an Aristotelian form of virtue ethics admitted the closest parallels with the biblical text, and provided the best framework for the construction of a theistic version. But it was also found that virtue ethics, in all its contemporary forms, was unable to justify an account of right action, and so explain the source of normativity. We concluded that, while a theistic version of virtue ethical theory could indeed provide a useful heuristic device for reading the biblical text, virtue ethics alone could not provide a viable alternative to traditional normative theories. However, it was suggested that this shortcoming could be rectified through a partnership with a modified natural law theory

The Whitworthian 1968-1969

The Whitworthian student newspaper, September 1968-May 1969.https://digitalcommons.whitworth.edu/whitworthian/1052/thumbnail.jp

Yahweh Versus Baalism: A Theological Reading of the Gideon-Abimelech Narrative

This study attempts to describe the contribution of the Abimelech narrative for the theology of Judges. It is claimed that the Gideon narrative and the Abimelech narrative need to be viewed as one narrative that focuses on the demonstration of YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstract theological theme becomes narratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges, anticipates a theological narrative to demonstrate that YHWH is god. YHWH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandoned YHWH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representative of Baalism specifies the defined theme by proposing that whichever god demonstrates his divine power shall be recognised as god. The following episodes of the battle against the Midianites contrast Gideon's inadequate resources with his selfish attempt to be honoured for the victory, assign the victory to YHWH,w ho remains in control and who thus demonstrates his divine power, and show that Baal is not present in the narrative. Yet Gideon continues the battle against the Midianites on his own in the narrative complication, which culminates in Gideon's establishment of idolatry, shows that YHWH is still in control, and sets the background for the Abimelech narrative. Following the introduction of Israel's idolatry, the focus of the Abimelech narrative on Baal and Shechem defines them as examples of Israel's general idolatry. Abimelech is crowned on a Baalist basis and becomes Baal's chief representative. The theological theme is specified and its effect for the narrative outlined by Jotham as YHWH's representative; Abimelech's success or failure as king will show Baal's power or absence. The following episodes suggest that Baal is not present at all, that Baalism is a selfdestructive religion, and that YHWH is in control of the mutual destruction of the Baal worshippers, who are nevertheless held accountable. By the end of the Gideon-Abimelech narrative the narrator has demonstrated YHWH'S supreme power to deliver Israel from their enemies, his permanent control over the events, the inability of man to accomplish YHWH's work on their own, the absence of other gods, and the self-destructive force of idolatry. Therefore, YHWH is god and should be worshipped as god

Sir Richard Burton: a study of his literary works relating to the Arab world and Islam

This thesis is concerned with a critical analysis from a Moslem's point of view of Sir Richard Burton's works relating to the Arab World and Islam. The research will attempt to establish the merits and shortcomings of Burton's works in the light of the proposed research. It will, however, at the same time attempt to establish from internal evidence the extent and nature of Burton's knowledge of both Arabic and Islam. The thesis is divided into seven chapters, each of which deals with one or more of Burton's works. Chapter one deals with Burton's pilgrimage to Mecca and El-Medinah. Chapter two deals with the collection of proverbs "Proverbia Communia Syriaca." Chapter three covers Burton's Kasidah and discusses his interest in Sufism and spiritualism. Chapter four concentrates on his translation of The Arabian Nights paying particular attention to the annotations and "Terminal Essay." Chapter five deals with The Perfumed Garden and tries to make a comparison between Burton's translation and its Arabic original in order to estimate to what extent could Burton's Garden be taken as a representative of the original. Chapter six deals with Burton's three essays The Jew, The Gypsy and El-Islam. This chapter concentrates on Burton's religious loyalty and also points out the true reasons behind writing these essays. Chapter seven touches upon almost all his other works and translations. It attempts to establish and prove the fact that the study of the grabs and Islam and the interest in them was a life-long obsession with Burton rather than a temporary occupation. The conclusion attempts to put together the findings of all the other chapters. However, it will concentrate on pointing out where did really Burton's religious and racial loyalties lie as well as give a brief and concluding comment of the nature and extent of his knowledge of both the Arabic language and Islam. The eight appendixes that follow the research include technical data ranging from Burton's background reading to the listing of topics he studied or referred to in the Moslem religion

Concepts of folly in English Renaissance literature : with particular reference to Shakespeare and Jonson

Chapter 1 considers Barclay's 'Ship of Fools' in relation to other folly literature in English, particularly Lydgate's 'Order of Fools', Skelton's 'Bowge of Courte', and 'Cocke Lorrel's Bote'. Motifs, allegories and the woodcuts of the text are discussed and some are included in an Illustrations section. Chapter 2 discusses Erasmian folly looking back to the Neoplatonic writings of Nicholas of Cusa, and to the debt Erasmian exegeses owe to Origen. Erasmus' own philosophical and theological views are examined, particularly as they are found in his 'Enchiridion', and in the influence of Thomas à Kempis' 'Imitation of Christ'. A close textual analysis of the 'Moriae Encomium' is undertaken in this light. Chapter 3 defines the lateral boundaries of folly, where it blends into madness. In the context of Renaissance psychology sixteenth century medical works are analysed, including Boorde's 'Breviary of Healthe', Barrough's 'Method of Physicke' and Elyot's 'Castel of Helth'. Blurring between madness and sin, the negative judgments on the mad as demon-possessed, and the biblical models from which such judgments largely arose give alternative perspectives on madness and its relation to folly. Chapters 4-6 look at three Shakespearean comedies showing the development of a primarily Erasmian view of folly. This moves from overt references in 'Love's Labour's Lost' to natural folly, the folly of love and theological folly, through carnivalesque aspects of folly and madness in 'Twelfth Night', to an embedded notion of folly which influences and affects the darker comedy of 'Measure for Measure'. Chapter 7 considers satires of Hall, Marston and Guilpin, and looks at Jonson's Humour plays in this context. 'Volpone' and 'Epicoene', and 'The Alchemist' and 'Bartholomew Fair' are discussed in pairs, showing the softening of Jonson's attitude to folly, and his increasing representation of Erasmian folly reaching its full expression in 'Bartholomew Fair'