5,536 research outputs found
Matthew Gage to Jerrie E. Sanders (2 October 1858)
No full textMatthew writes to Jerrie Sanders concerning various business matters, particularly his Matthew\u27s gin and Jerrie\u27s request for money. Also discusses various family members health and activities, including Jeremiah\u27s enlistment.https://egrove.olemiss.edu/ciwar_corresp/1419/thumbnail.jp
Should i publish in an open access journal?
No full textAn “author pays” publishing model is the only fair way to make biomedical research findings accessible to all, say Matthew Kurien and David S Sanders, but James J Ashton and R Mark Beattie worry that it can lead to bias in the evidence base towards commercially driven results
Persuasion through emotions in Athenian deliberative oratory
No full text© 2016, Franz Steiner Verlag. The attached document (embargoed until 31/10/2017) is an author produced version of a chapter uploaded in accordance with the publisher’s self- archiving policy. Sanders, E. (2016). Persuasion through emotions in Athenian deliberative oratory. In E. Sanders, & M. Johncock (Eds.), Emotion and persuasion in classical antiquity (pp. 57-73). Stuttgart: Franz Steiner Verlag
Introduction
No full text© 2016, Franz Steiner Verlag. The attached document (embargoed until 31/10/2017) is an author produced version of a chapter uploaded in accordance with the publisher’s self- archiving policy. Sanders, E. (2016). Introduction. In E. Sanders, & M. Johncock (Eds.), Emotion and persuasion in classical antiquity (pp. 13-24). Stuttgart: Franz Steiner Verlag
'Woe to you, hypocrites!' : law and leaders in The Gospel of Matthew
No full textThis thesis seeks to move beyond the impasse in Matthean scholarship that posits the reason for conflict in Matthew 23 with the authorial community. A framework is developed that allows the possibility that the gospel was received and understood by a widespread, general audience that itself was not necessarily embroiled in conflict. Multiple complementary methods are used to analyze how an ancient audience might expect conflict and work through its development in the narrative. Analysis of comparative biographical literature and of Old Testament references and allusions shows that readers could expect in literature the type and intensity of conflict exhibited in Matthew 23. The gospel's internal narrative development provides unity to the conflict episodes in Matthew 9-23. It also offers rationale for the escalation of conflict for which Matthew 23 is the summary. Chapter One: The Shape of the Discussion surveys representative works including redaction, social scientific, socio-historical, narrative and genre critics, to understand the options for studying conflict in Matthew. Reader-response oriented genre criticism provides language for framing reader expectations. Chapter Two: Expecting Conflict examines expectations that can be associated with Matthew's use of the Old Testament and by comparison with ancient biographies. Chapter Three: The Conflict Builds works systematically through each of the points of contact between Jesus and the leaders of Israel in chapters 9-22 organized by three topics: legal interpretation, the identity and authority of Jesus, and the character of the leaders. Chapter Four: Woe to You takes up the task of examining Matthew 23. The analysis of Matthew 23 identifies three components in the summary of conflict: Jesus presented as the model for his audience, Jesus' final denunciation of the leaders, and the presentation of Jesus as God’s representative. The multi-methodological approach used in this study of Matthew 23 suggests a narrative that invites the reader to rethink how one knows and understands God. The study thereby provides an alternative to the assumption that conflict reflects the immediate experience of a narrowly conceived authorial community
Jesus as shepherd in the gospel of Matthew
No full textThe aim of this thesis is to demonstrate that Matthew and those who first received and transmitted Matthew's Gospel during the late first century believed that Jesus was the righteous and royal Shepherd-Messiah of Israel, the Son of David. Matthew also believed that Jesus was the true teacher and interpreter of the law who could give definitive leadership and guidance to Israel in the aftermath of the Jewish war. Matthew's Gospel was written sometime during the last quarter of the first century, during the formative period of early Judaism. In this context, Matthew presented Jesus as the defining figure for the future of Israel. Jesus, as the righteous royal shepherd, will provide the authoritative understanding of Judaism and her traditions. Jesus is the Messiah, the Son of David, and fulfils the promises of the Hebrew Scriptures. Therefore, as God's choice, he is the one to be turned to during this time of transition and change. As the Son of God and Messiah, he has been given God’s authority and is personally present with the community to give this guidance. One of the ways the evangelist demonstrates this is in his use of the shepherd metaphor in regard to Jesus. The ancient metaphor of shepherd was an image for leadership in the history of the tradition. The shepherd metaphor was often associated with the spiritual and national leaders in Israel, for example, Moses and David. According to Matthew qualities of this kind of shepherd leadership are now revealed in their fullness in Jesus, the Son of God. Jesus as Shepherd-Messiah is revealed both explicitly and implicitly in Matthew. He is revealed explicitly in the shepherd texts of Matthew and implicitly in the Gospel through the literary and typological correspondences in the history of Israel. The shepherd metaphor has a long history both inside and outside Israel’s tradition. Kings and rulers of many types were referred to as shepherds. In the thesis, the metaphor IS explored in the Ancient Near East generally, the biblical tradition, second Temple Judaism, the Dead Sea Scrolls and Philo. The shepherd metaphor was also used to describe evil, false or abusive rulers and leaders. In Israel's tradition this false shepherd metaphor became especially prominent in the exilic and post-exilic prophets. After the time of the exile, messianic hopes grew. The shepherd metaphor became associated with these messianic expectations. Other relevant texts from Rabbinic Judaism and Greco-Roman sources are also considered. In light of this social and historical background, the intertextual and narrative implications of Matthew's use of the shepherd motif will be investigated in relation to his christological concerns. Finally, the shepherd metaphor as it is applied to 'Jesus as shepherd' is thoroughly examined in regard to the Gospel of Matthew. It is the intention of this thesis therefore to make a contribution concerning Matthew's use of the shepherd metaphor in the wider context of Matthean Christology
Matthew Gage, Jr. to Mary Margaret Sanders (11 May 1858)
No full textMatthew discussing local matters with his daughter, including crops and town deaths. Also discusses his own health and mortality.https://egrove.olemiss.edu/ciwar_corresp/1414/thumbnail.jp
Matthew Gage, Jr. to Mary Margaret Sanders (3 April 1858)
No full textMatthew Gage writing to his daughter, Mary, concerning recent family developments; his joy over her and Jeremiah\u27s individual happiness; and Jeremiah\u27s class standing.https://egrove.olemiss.edu/ciwar_corresp/1413/thumbnail.jp
Matthew Gage to Mary Margaret Sanders (24 April 1859)
No full textMatthew Gage writing of his concern over Mary\u27s health and that of other family members. Also discusses the early frost and its effect on his crop.https://egrove.olemiss.edu/ciwar_corresp/1426/thumbnail.jp
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