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This study responds to the central question: 'What do you see as the tasks, methods, and aims of New Testament studies, given the demands and priorities of the context in which you work?' From a decolonizing perspective, biblical scholarship's crucial role is fostering interdisciplinary approaches to help address 21st-century challenges set within the communal see-judge-act-evaluate-celebrate/ritualize framework. As a test case, this study characterizes Mary, her maternal health, and the perils of pregnancy in Luke 1–2 from a decolonizing angle within the context of the teenage pregnancy crisis in the Philippines. This decolonizing and interdisciplinary approach involves utilizing a synergy of contextual biblical hermeneutics in interpreting Luke 1–2 as an attempt to ensure that New Testament studies remain a relevant source of inspiration for actionable responses to promote teenage maternal health. [ABSTRACT FROM AUTHOR]

The language Luke uses to depict conception in his infancy narrative calls upon established medical discourse for fertilisation. My argument in this philological study is that ancient gynaecology prompts us to give full weight to the literal meaning of Gabriel’s term sullambanein (“to conceive/grasp”) and to ask what grammatical and material object, other than a son, Mary might have “grasped” in her uterus.

Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper offers a reevaluation of contemporary Western scholarship concerning the historical discourse on Mary's prophethood within Islamic tradition. Recent research has primarily focused on Andalusian scholars, such as Ibn Ḥazm and al-Qurṭubī, and has neglected an essential aspect: the acknowledgement of Mary's prophethood by Abū al-Ḥasan al-Ash'arī, one of the founders of Orthodox Sunni theology. As a result, modern studies have reached conclusions lacking a solid foundation, due to their failure to consider this significant perspective. By incorporating this overlooked perspective, this study seeks to provide a more thorough and coherent understanding of the historical debates surrounding Mary's prophethood. [ABSTRACT FROM AUTHOR]

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The doctrine of Thomas Aquinas was formally adopted as the official teaching of the entire Dominican Order. Throughout the 13th and 14th centuries, general chapters placed significant emphasis on the importance of adhering to Aquinas’ views. They were deemed essential not only to maintain continuity within the orthodox tradition of the Church but also to foster unity within the entire order. Among the topics that sparked debate among medieval theologians was the conception of Mary. While Bernard of Clairvaux and the Dominicans rejected the idea of Mary’s immaculate conception, the Franciscans, led by figures like John Duns Scotus, advocated for it. This article highlights the stance taken by the Dominican general chapters in defence of Thomas’ views. Initially, in the 14th century, there were general indications supporting the maculistic understanding of Mary’s conception, but this stance shifted over time. By the 15th century, the Dominicans were compelled to embrace the immaculistic concept. The delayed promulgation of the dogma of the Immaculate Conception of Mary in the mid-19th century underscores the complexity and unresolved nature of theological discussions throughout the medieval period.

Ecumenical dialogues that seek to bring all followers of Christ closer to unity face many difficulties. One of them is the wrong understanding of ecumenism (doctrinal, spiritual and practical). Also an obstacle is the lack of distinction between the unity of Christians and the unity of the Churches. This article undertakes the presentation of another such difficulty in the path of Christian unity, which is the Mariological (doctrinal) and Marian (worship/devotion) issues. Ecumenical meetings, therefore, do not avoid such difficult topics concerning the Mother of the Lord, such as her virginity, Immaculate Conception, Assumption or her role as Mother of the Church. Many Christian traditions have different interpretations of these truths. Catholic and Orthodox communities even consider them an inalienable part of their spiritual heritage, while most Protestant communities have a more nuanced approach and do not accept these truths as binding, but reject them. A compilation of the documents to date relating to the Mother of God proves to be a big, positive surprise. Of course, these are writings of varying degrees of validity, as they come as much from international mixed official commissions as from national bilateral bodies or local debates. Nevertheless, both their prominence and impact, as well as their quantity, make it clear that the person and action of the Mother of Jesus nevertheless animates and strengthens the difficult rapprochement of the followers of her Divine Son.

Bu çalışma, 2022 yılında YouTube üzerinden paylaşılan bir videoda aktarılan; ancak 2023 yılının başlarında Twitter’daki bir haber sitesinin paylaşımıyla Türkiye’nin gündemine giren Hz. Peygamber ile Hz. Meryem evliliğine dair rivayeti konu edinmektedir. Çalışmanın amacı sanal alemde paylaşılan rivayetlerin sıhhati ve kaynağı noktasında problemler olabileceğine dikkat çekmektir. Mezkûr amacı yerine getirebilmek için öncelikle ilgili rivayetin sanal alemdeki seyri ele alınmış, ardından ise rivayetin tahrîc ve tahlîli yapılmıştır. Tahrîc esnasında sadece temel hadis kaynakları kapsama dâhil edilmiş; tahlîlde ise senet ve metin tenkîdi yöntemleri uygulanmıştır. Çalışma neticesinde ilgili rivayeti içeren videoya dair paylaşımın bir günde Türkiye’nin gündemine girdiği, dört milyondan fazla kişi tarafından izlendiği ve farklı kesimlerin tepkisine sebep olduğu tespit edilmiştir. Yapılan tahrîc sonrasında rivayetin, Taberânî’nin Mu‘cemü’l-kebîr’i ve Mu‘cemü’l-evsat’ı ile İbnü’s-Sünnî’nin Amelü’l-yevm ve’l-leyle adlı eserlerinde, Ebû Ümâme, Sa‘d b. Cünâde, Hz. Aişe, Ebû Hüreyre ve İbn Ebî Revvâd’dan gelen beş tarikinin bulunduğu görülmüştür. Senet ve metin tenkîdi sonucunda ise rivayetin tüm senetlerinin farklı nedenlerle zayıf olduğu, metin açısından da bazı problemleri barındırdığı; dolayısıyla rivayetin sahih olmadığı ortaya çıkmıştır.

This article aims to show that the story of the raising of Lazarus in John 11 contains a conceptual similarity between Mary and Lazarus, namely, their calling by Jesus. In particular, the episode devoted to Jesus's meeting with Mary (11:28–37) includes Martha's clandestine admission to her sister that Jesus is calling her (v. 28), which is followed by Mary's immediate departure from the house to Jesus (v. 29), who has not yet entered the village (v. 30). Aside from other dimensions of the story, Jesus is here portrayed as the one who calls Mary out of the house to a meeting with him. A similar dynamic is found in the episode of Lazarus's exit from the grave (11:38–44); for here Jesus is the one who calls Lazarus out of the tomb (v. 43), which results in his immediate compliance (v. 44). Verse 12:17 lexicalizes Jesus's action as a "call," thus securing a lexical and conceptual resemblance to his call of Mary. By attending to these and related lexical features, this article argues that the story in John 11 contains two calls: a call of Mary and a call of Lazarus. As such, it offers a contribution to the research on the parallels between men and women in the Fourth Gospel. [ABSTRACT FROM AUTHOR]

A great number of qurʾānic passages exhibit demonstrable intersections with Christian traditions, and sometimes the Qurʾān even addresses Christians directly. Guillaume Dye, Tommaso Tesei, and Stephen Shoemaker have recently argued that this is difficult to reconcile with our current lack of evidence for organized Christian communities in the pre-Islamic Ḥijāz. Accordingly, all three scholars maintain that much of the Qurʾān ought to be decoupled from the preaching of Muḥammad (whose historical existence they do not deny). While recognizing the pertinence of the explanatory challenge identified by Dye, Tesei, and Shoemaker, this article suggests that the problem may be somewhat less acute than it is made out to be. The article then proceeds to a critical examination of the alternative scenario for the genesis of the Qurʾān that is offered, in different variations, by Dye, Tesei, and Shoemaker. This scenario is found to give rise to a number of explanatory difficulties of its own that have not so far been satisfactorily addressed. By way of an appendix, the article includes an extended critique of Shoemaker and Dye's claim that the Jesus-and-Mary pericope in Sūrah 19 most likely reflects a post-conquest Palestinian milieu. [ABSTRACT FROM AUTHOR]

This study is about the narration about the marriage of the Prophet Muhammad (pbuh) and Mary, which was conveyed in a video shared on YouTube in 2022 and entered the agenda of Turkey with the sharing of a news site on Twitter in early 2023. The aim of the study is to draw attention to the fact that there may be problems regarding the authenticity and source of the narrations shared in the virtual world. In order to fulfill the aforementioned purpose, firstly the course of the narration in the virtual world was discussed, then the sources of the narration were identified and the narration was analyzed. When citing sources, only basic hadith sources were included; in the analysis, sanad and matn (text) criticism methods were applied. As a result of the study, it was determined that the post about the video containing the narration entered the agenda of Turkey in one day, was watched by more than four million people and caused reactions from different segments. After the establishment (takhrij), the narration is found in Taberani's Mujam al-qebir and Mujam al-avsat and İbn al-Sünni's Amal al-yavm ve al-layl, with five variants from Abu Umama, Sad b. Junadah, Aisah, Abu Hurayrah and Ibn Abu Rawwad has been detected. As a result of the criticism of the sanad and the matn (text), it was concluded that all variants of the narration were weak for different reasons and that they also had some problems in terms of text; therefore, it turned out that the narration was not authentic (sahih). [ABSTRACT FROM AUTHOR]

A close examination of early twentieth-century literature written in Hebrew and Yiddish reveals that many of its first representations of Christianity put a central emphasis on Mary. This fact has been overlooked in previous scholarship fixated on the role of Jesus. Our article aims to fill this lacuna by focusing on Mary's appearance in a short, controversial story published in 1909 by Sholem Asch. Through a close reading of Mary's encounter with the matriarch Rachel, we define Asch's 'maternal model,' an alternative paradigm for Jewish-Christian relations. We argue that the marginalization of Mary from the scholarly conversation is not a slipup. Rather, it is part of a gendered scheme that prioritized Jesus over his mother and narratives of persecution and victimhood over care and obligation. We show how Asch's artfully constructed fictional formation offers a political position founded on empathy and interconnectivity. [ABSTRACT FROM AUTHOR]

In academic theology, prayer is often relegated to the theologian's private life. 1 What happens when prayer is integrated in a theologian's ethnographic research, challenging this divide? In this paper, I explore my experience of reading my own interview transcriptions from research with women in Palestine, utilizing the practice of lectio divina. This form of contemplative prayer forces the reader to slow down and meditate on the text, rather than solely engaging the transcription through an analytical frame. In this way, the words of the interview transcription are engaged as more than information and data; in the context of contemplative prayer, the insights of those I spoke with mediate God's presence. I further suggest that lectio divina encourages the researcher to continue to encounter her 'informants' as full persons, even during the 'analysis' stage of her project, as well as calls her to grapple with how this (re)encounter with the interviewee in the transcription may require her to move beyond writing to engage in concrete acts of solidarity. [ABSTRACT FROM AUTHOR]

This paper offers a reevaluation of contemporary Western scholarship concerning the historical discourse on Mary’s prophethood within Islamic tradition. Recent research has primarily focused on Andalusian scholars, such as Ibn Ḥazm and al-Qurṭubī, and has neglected an essential aspect: the acknowledgement of Mary’s prophethood by Abū al-Ḥasan al-Ash‘arī, one of the founders of Orthodox Sunni theology. As a result, modern studies have reached conclusions lacking a solid foundation, due to their failure to consider this significant perspective. By incorporating this overlooked perspective, this study seeks to provide a more thorough and coherent understanding of the historical debates surrounding Mary’s prophethood.