4,645 research outputs found
[Amnesty Letter ID106] / [Greene, Jeremiah H.
No full textThis letter was written by Jeremiah H. Greene to President Andrew Johnson in response to the President's Amnesty Proclamation of 29 May 1865. The writer indicates his county of residence as Mitchell Co., NC and states his occupation as none
Christ as the Covenant: Justin Martyr's Interpretation of the New Covenant in Jeremiah 31.31-32
No full textThis thesis attempts to reveal a neglected facet of Justin Martyr’s idea of the new covenant (NC), with a focus on Justin’s identification of the new covenant with Christ. It is an effort to seek its Jewish origins.
Justin’s interpretation of the NC in Jeremiah 31(38).31-32 is indebted to an early liturgical tradition preserved in Luke 22 and 1 Corinthians 11. This interpretation of the NC as the Sacrament is linked with his identification of the NC with Christ, since Justin views the Eucharist as the embodiment of the divine Logos, which Justin considers to be equal to Christ. Justin’s NC does not only refer to the Eucharist, but baptism as well. Although Justin’s identification might have been partly influenced by the Kerygma Petri, which identifies the Law with the Lord, it is rather significantly influenced by the Jewish traditions.
This element in Justin’s use of the NC is shaped by the textual/exegetical traditions of the OT/Hebrew Bible such as LXX, a Jewish recension (a καίγε type/‘Theodotion’, or Aquila), and the PT tradition in its oral stage. Particularly, Justin detects the theme of the ‘coming/going out of תורה/תודה’ in Isaiah 2.3/51.4 and the Book of the Covenant—the context of the NC text of Jeremiah (30-31 [37-38])—with his knowledge of a Hebraizing reading of Jeremiah 30.19 attested in the version of Aquila; Justin’s juxtaposition of these verses in Dialogue 11 and 24 indicates that he views תורה in Isaiah 2.3 and 51.4 as identical with תודה/εὐχαριστία in Jeremiah 30.19. Moreover, Justin learned the Midrashic tradition on the water of Marah, which involves Jewish metaphors of ‘tree (of life)’ and ‘water’ as the Torah, orally from the early PT tradition. Justin’s knowledge of this Midrashic tradition, together with his recognition of LXX Jeremiah 11.19 which associates ‘tree’ with ‘bread’, and LXX Exodus 23.25 which juxtaposes ‘bread, water, and wine’, has facilitated his identification of Christ with the new Law/covenant, namely the Sacraments. The identification of the messianic symbol of ‘ruler’s staff’ with the ‘covenant of kingship’ in 4Q252 strengthens our view that Justin’s identification of the NC with Christ is rooted in Jewish traditions, since in Dialogue 86, Justin also associates ‘sceptre/rod’ with the ‘tree of life’, which is the new Law/covenant and Christ.
The findings of this thesis have an implication on the scholarly view of Justin’s use of the testimony sources. This study confirms the fact that Justin’s OT texts are often quoted from secondary sources. As far as his use of Jeremiah 31.31-32 and his OT citations in Dialogue 86 are concerned, however, his combinations and alterations of the biblical texts are related to his theological view of the NC, so that they may indicate Justin’s reworking of the OT/source material; the influence of contemporary Jewish traditions can be traced even in the upper layer of Justin’s source material
Suffering and the prophetic vocation
No full textThe "self-disclosures" in Jeremiah, including
not only
the so-called
"confessions" but
also other first
person
material which seems to express the prophet's
inner
feelings,
are examined
in
a
detailed,
exegetical
fashion
with careful attention to-both the ancient versions and the
subsequent
history of exegesis. Special attention
is
given
to the works of Rashi and Kimchi. Three basic
questions are
asked:
1) What do the "self-disclosures"
represent?
2) To
what
degree can the "self-disclosures" be
said to portray
the historical Jeremiah? 3) Why are the "self-disclosures"
included in the corpus of Jeremianic literature?
These questions are approached
by
examining the
relevant passages against the backdrop
of the prophetic
orthodoxy of the late 7th
century B. C., which
is
seen to
consist of commonly
held
notions of the role, message, and
perhaps even temperament of the prophet within the current
socio-religious
framework. This orthodoxy
is
viewed as
having initially defined Jeremiah's understanding of the
prophetic office. But in the "self-disclosures" Jeremiah
wrestles with the other side of
his
experience as a prophet,
the painful and mysterious side, and attempts to forge
a new
understanding of the prophetic vocation.
In the end, the fundamental
element of the prophetic
vocation
for Jeremiah is
seen as the "Word of the Lord."
The prophet's conviction that he had been
entrusted with the
powerful, efficacious
"Word" became the touchstone of both
his vocational self-understanding and
his
authentication
against the false prophets who represented prophetic
orthodoxy. And the "Word"
was ultimately the source of
his
suffering. All of these elements may
be
seen
in the
call-narrative which
is
examined
in detail
as the
introduction to the entire
book.
The closing chapter of the thesis takes a closer
look
at the theological kerygma
of the "self-disclosures,"
particularly
in
relation to the problem of suffering
Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition
No full textThe struggle to read Jer 31:31-34 as Christian Scripture has a long and divided history. Yet remarkably little has been done to grapple with the depth of this struggle in the Christian tradition from the post-Nicene period to the modern era. This thesis attempts to show the value of the tradition as an interlocutor for contemporary exegetical concerns in Christian readings and use of Jer 31:31-34. The study begins with Augustineâ s interpretation of the text as an absolute contrast between unbelief and faith, rather than the standard reading (found in Jerome) of a contrast between two successive religio-historical eras - one that governed Israel (the â old covenantâ ) and a new era and its covenant inaugurated in the coming of Christ. Augustineâ s absolute contrast loosened the strict temporal concern, so that the faithful of any era were members of the â new covenantâ . The study traces this reading of an absolute contrast in a few key moments of Christian interpretation: Thomas Aquinas and high medieval theology, then the 16th and 17th century Reformed tradition.
The thesis aims at a constructive reading of Jer 31:31-34, and so the struggle identified in these moments in the Christian tradition is brought into dialogue with modern critical discussions from Bernhard Duhm to the present. Finally I turn to an exegetical argument for an â Augustinianâ reading of the contrast of the covenants. The study finds that Jer 31:31-34, read in its role in Jeremiah, contrasts Israelâ s infidelity with a future idyllic faithfulness to Yhwh: in the new covenant all will be as it always ought to have been. The contrast is thus between two mutually exclusive standings before Yhwh. Thus the study aims to contribute to modern exegetical, theological and ecclesial discussions of â oldâ and â newâ covenants by examining one of the central texts of the discussion in dialogue with parts of the history of interpretation
[David Mitchell and Descendants]
No full textCopy of "David Mitchell and Descendants" originally written by Thomas Mitchell, Jr. The manuscript starts with David Mitchell, possibly a Revolutionary soldier, and details what is known about his life and those of his descendants. The record ends with the marriage of his widow, Sarah Patterson Mitchell Frear, to Abraham Frear. It states that she was the mother and grandmother of many Frears and Mitchells in the family. After the record, there is a note about the original manuscript's author; it was then copied by Ora Osterhout
In the Garden, Danielle Mitchell, Spring 2020
No full textDanielle Mitchell is a rising senior from Compton, California majoring in anthropology and sociology. She is a gifted writer who conducted very special interviews in SIS Seminar
Hall Street, Danielle Mitchell, Spring 2020
No full textDanielle Mitchell is a rising senior from Compton, California majoring in anthropology and sociology. She is a gifted writer who conducted very special interviews in SIS Seminar
Peer Interview Script, Danielle Mitchell, Spring 2020
No full textDanielle Mitchell is a rising senior from Compton, California majoring in anthropology and sociology. She is a gifted writer who conducted very special interviews in SIS Seminar
Merging and diverging : the Chronicler's integration of material from Kings, Isaiah, and Jeremiah in the narratives of Hezekiah and the Fall of Judah
No full textThe phenomenon of inner-biblical interpretation and inter-textual replication of scriptural material within the Old Testament is receiving significant attention in current scholarship. Two narratives which are repeated three times in the Hebrew Bible provide a particularly fruitful case study for this type of research: the Hezekiah narrative (2 Kgs 18-20; Isa 36-39; 2 Chr 29-32) and the account of the fall of Judah (2 Kgs 24-25; Jer 52; 2 Chr 36). This study extends the contributions of redaction-critical, literary-critical, and text-critical studies examining the narratives of 2 Kings 18-20//Isaiah 36-39 and 2 Kings 24:18-25:30//Jeremiah 52 and emphasizes their subsequent reception in Chronicles. In addition, this investigation advances the discussion of the Chronicler's reliance upon and method of incorporating material from the Latter Prophets. It is the conclusion of this thesis that the Chronicler was familiar with the versions of the Hezekiah narrative and the account of the fall of Judah in both 2 Kings and the Latter Prophets. His method of handling these alternative accounts reflects both direct quotation (particularly in the case of 2 Kings) and indirect allusion to themes and idioms (with regard to the Latter Prophets). The result is a re-telling of Judah's history which is infused with hope for restoration as articulated by the Latter Prophets. By portraying an idealized account of Israel's past history which corresponds to prophetic descriptions of the nation's restoration, Chronicles illustrates the accessible, utopic potential held out to every generation of faithful Israel
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