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Showing 31 to 32 of 32 (0.023 seconds)Spelling suggestions: "subject:"priestly"" "subject:"priestley""
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Old testament texts in Malagasy contexts: an analysis of the use of the old testament in three religious contexts in MadagascarRazafindrakoto, Georges Andrianoelina 30 June 2006 (has links)
The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity.
The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa. / Biblical and Ancient studies / D. Th (Old Testament)
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The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19aBeer, Leilani 07 1900 (has links)
Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the
Holiness Code – the premise being that Source P forms one religious, literate and elite group
of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian
Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various
ideologies of Israelite identity were produced by various religious, literate and elite groups.
Possibly, the Holiness Code functions as the compromise reached between two such groups,
these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as
the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites.
Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code,
and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are
expressed therein.
The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law;
and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult.
In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the
ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated
in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)
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