bluuebunny/crossref_metadata_2025_split huggingface dataset:
Guidelines for Apologetic Conversation
Authors: Stackhouse John G. 
Published: October 2003

Abstract
Outlines a number of practical applications of the concern to be audience specific in one's apologetical conversation. The apologist ought to express both sympathy and modesty by listening to and understanding one's neighbor and only then offering the gospel as a gift, without demanding a particular response. The apologist also ought to treat the subject matter with the seriousness appropriate to it as well as undertake the difficult work of teaching the subject matter rather than just preaching it. The apologist will utilize both a minimalist approach (focusing on the main issues rather than getting lost among secondary particulars) and the maximalist approach (offering all she can that will interest her audience). Other important principles discussed are clarifying the most important questions; focusing on Jesus; reading the Bible; praying without ceasing; remembering process as well as crisis; worshiping God; and, finally, trying the side door – as chapter eleven illustrates.
By the Hand of Mormon
Authors: Givens Terryl L. 
Published: October 2003

Abstract
This book assesses the tempestuous impact and reception history of the Book of Mormon, produced by Joseph Smith in 1830, and the primary scripture of the Church of Jesus Christ of Latter‐day Saints. Givens describes the book's role as a divine testament of the Last Days and as a sacred sign of Joseph Smith's status as a modern‐day prophet. He reviews its claims to be a history of the pre‐Columbian peopling of the Western Hemisphere, first by a small Old World group in the era of Babel, and later by Israelites from Jerusalem in the age of Jeremiah. Givens explores how the Book of Mormon has been defined as a cultural product of early nineteenth‐century America, and also investigates its status as a new American Bible or Fifth Gospel, displacing, supporting, or—in some views—perverting the canonical Word of God. Givens also probes the Book's shifting relationship to Mormon doctrine and its changing reputation among theologians and scholars. Finally, in exploring the Book of Mormon's “revelatory appeal,” Givens finds the key to the Book's role as the engine behind what may become the next world religion. The Book of Mormon describes and enacts a model of revelation that Givens calls “dialogic.” Ultimately, Givens argues, the Book of Mormon has exerted its influence primarily by virtue of what it points to, represents, and claims to be, rather than by virtue of any particular content.
“Out of the Dust”: The Book of Mormon Comes Forth
Authors: Givens Terryl L. 
Published: October 2003

Abstract
The Book of Mormon narrates how Lehi, a Jewish prophet, migrated to the Western Hemisphere with his clan and established a colony there, whose leaders maintained a history of their religious, political, and military history for the next thousand years. Eventually the followers of Christ, Nephites, were exterminated by their apostate brethren the Lamanites, while being led by Mormon and Moroni, great generals and final record keepers of the gold plates. The Book is structurally complex, and suffused with references to and teachings about Jesus Christ, even recording his visit to the Americas after his Jerusalem resurrection. Initial reception of the Book of Mormon was tepid.
“Devices of the Devil”: The Book of Mormon as Cultural Product or Sacred Fiction
Authors: Givens Terryl L. 
Published: October 2003

Abstract
Critics and cultural historians have proposed a variety of explanations for the Book of Mormon's origin. Outright fabrication, automatic writing, and plagiarism of either Solomon Spaulding or Ethan Smith were early theories (the latter two still having defenders). Environmental explanations have proliferated in recent years. Scholars have alleged parallels with masonry, an early American magical worldview, and nineteenth‐century religious controversies. Under pressure to accommodate naturalistic models of authorship, some scholars propose a model of inspirational fabrication – but such a compromise would necessarily entail the loss of the Book of Mormon's scriptural status.
“Plain and Precious Truths”: The Book of Mormon as New Theology, Part 1—The Encounter With Biblical Christianity
Authors: Givens Terryl L. 
Published: October 2003

Abstract
Perhaps surprisingly, most readers saw the Book of Mormon as embodying – not contesting – doctrines of the Bible. Most distinctive beliefs associated with Mormonism are absent from the Book of Mormon. Mormons revere both the Book of Mormon and the Bible as scripture, but words of living prophets are also scripture. But some distinctions worth noting in the Mormon scripture are a more elaborate doctrine of atonement, Jehovah as the pre‐mortal Christ, denial of original sin and of human depravity, extensive pre‐Christian and non‐Judean knowledge of Christ, a “fortunate fall.”
The Actors
Authors: Duff Paul B. 
Published: October 2003

Abstract
The different individuals and groups mentioned in Chs. 2 and 3 of the Apocalypse are the subject of this chapter. It first describes John's followers and then focuses on the Jews mentioned in Chs. 2 and 3 (who the author refers to as the “synagogue of Satan”). The beliefs and practices of John's rival “Jezebel” are examined next, specifically the activities of which John accuses her (eating ɛιδωλόθυτα and practicing πορνɛία). The chapter concludes with a focus on the “invisible majority,” those in the community who would not be considered in the camp of either John or “Jezebel” and who probably represent John's real audience.
Wealth, Commerce, and the Merchant Class
Authors: Duff Paul B. 
Published: October 2003

Abstract
Begins by examining John's attitudes toward wealth. It challenges the view that, because of his concern for social justice, he polemicizes against wealth. Instead, John's polemic is directed against commerce. John, though, is careful not to openly condemn merchants and craftspersons so as not to alienate those merchants and craftspersons in his audience who might be sympathetic to his message.
The Women of Revelation
Authors: Duff Paul B. 
Published: October 2003

Abstract
The author of the Book of Revelation highlights four female figures throughout the Book of Revelation: “Jezebel” (Ch. 2), the unnamed woman “clothed with the sun” (Ch. 12), “Babylon” (Ch. 17), and “Jerusalem” (Chs. 21–22). Two of these women are depicted positively (the unnamed woman and “Jerusalem”) and two negatively (“Jezebel” and “Babylon”). John forges strong links between the positive figures and between the negative figures and then sets these linked pairs over against one another. By closely linking the negative women, “Jezebel” and “Babylon,” and by setting them over against the positive women, he first places his Christian rival on the side of evil and, second, he attacks “Jezebel” indirectly by maligning “Babylon.” By focusing on both gender and food issues in the descriptions of the four women, John is able to comment indirectly on the charges of ɛιδωλόθυτα and πορνɛία that he had leveled against “Jezebel” in Ch. 2.
The Out‐Of‐Control Female
Authors: Duff Paul B. 
Published: October 2003

Abstract
John uses the issues of food and sex to continue his indirect denunciation of “Jezebel.” He focuses on these issues in the passages that feature female characters in order to connect the activities of “Jezebel” (ɛιδωλόθυτα and πορνɛία) to “Babylon's” heinous acts focused on eating (cannibalism) and sex (promiscuity). John also uses gender stereotypes (specifically that women are weak, undisciplined, emotional, and ultimately dangerous) to suggest that his rival, a woman, is unfit to lead the churches.
True and False Prophets
Authors: Duff Paul B. 
Published: October 2003

Abstract
Throughout the Book of Revelation, John implicitly compares his rival to one of the primary evil characters, the Beast from the Earth (also known as the False Prophet in the later chapters of Revelation). On the one hand, he ironically ties this figure (in this case in the guise of the False Prophet) to the character of Elijah, an exemplary prophet from the Hebrew Bible whose nemesis was, appropriately enough, Jezebel (the wife of Ahab). On the other hand, he makes the connection by means of the portrait of the Beast that appears in Ch. 13. There the Beast is depicted in a manner quite different from the other beasts of Revelation; it looks like a lamb and sounds like a dragon. This description of the Beast could easily fit “Jezebel” for she too looks like a lamb (in that she is a Christian) but sounds like a dragon (in that Satan is depicted in the guise of a dragon in Ch. 12.
Conclusion
Authors: Duff Paul B. 
Published: October 2003

Abstract
This chapter asks if the thesis that John invented, the crisis depicted in the visions of the Apocalypse, is credible. In answer to this question, the final chapter compares John's rhetoric to the rhetoric used by the aggressors in the Bosnian and Kosovo crises in the 1980s and 1990s. In both the first‐ and twentieth‐century cases, there seemed to have been a great disparity between the stories told and the reality lived. In other words, a powerful story can easily overwhelm the realities of history. The chapter concludes with some thoughts on the final outcome of the crisis in the churches of the Apocalypse.
The Quest for the Theory Behind the Diptychs
Authors: Brodie Thomas L. 
Published: October 2003

AbstractIt is not fully clear why Genesis consists of literary diptychs – narratives in dialog – rather than linear narrative. Yet, diptych structure is central to Genesis. The complexity of diptychs corresponds significantly to the complex nature of reality, of art, and of ideas. This complexity also corresponds partly to Mikhail Bakhtin's theory of truth as dialogical. The diptych is mind‐opening.
The Diptych Structure: Original or Redactional?
Authors: Brodie Thomas L. 
Published: October 2003

AbstractTheoretically, Genesis’ diptych structure may be seen either as belonging to the nature of the text or simply as an editorial addition – a way of arranging the text. To determine which explanation is true, research needs to attend to the full meaning of the individual texts or diptychs; the immediate context of Genesis; the further context of the Primary History (Genesis‐2 Kings); the larger context of the Bible as a whole; and the context of diverse theories concerning sources, particularly the documentary theory.
Genesis as Part of a Larger Unity (The Primary History, Genesis‐Kings)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe breaks and variations within the Primary History (Genesis‐2 Kings) are similar to those in Genesis and may likewise be explained as expressions of literary art. The literary unity of Genesis‐2 Kings is indicated positively by the unity within specific books, the continuity between books, and several features of overall continuity. These features of continuity – partly indicated by David Noel Freedman and Richard Elliott Friedman – include unity of story/plot; compactness of the narrative; unity of overall function; coherence of viewpoint; continuity of themes and motifs; plausibility of the project; plausibility of the beginning and ending, balance between beginning and ending; continuity of structure; complementarity of Sinai and Sion/Zion; the role of Judah; the mirroring of the entire text by Elijah‐Elisha narrative, and apparently by Mosaic law. The literary unity of Genesis‐2 Kings implies composition during the Persian Empire.
Toward Detecting the Process of Composition
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThere are four main theories concerning the origin of Genesis‐2 Kings. Building on these, this chapter proposes that – apart from initial outlining and some possible final editing – Genesis‐2 Kings was composed in three coordinated stages: (1) Beginning with Genesis, the outline was developed into a narrative that ran from creation to the fall of Jerusalem, each part building on what preceded. (2) The Elijah‐Elisha narrative, synthesizing and reinterpreting that narrative, was placed shortly before the narrative's conclusion. (3) Mosaic law was inserted last, reflecting the entire narrative. The unified process may have involved several people. The text was written to be evocative, numinous, and cryptic.
Genesis's Central Concern
Authors: Brodie Thomas L. 
Published: October 2003

AbstractGenesis has two levels or focal points – history of Israel (the patriarchs) and human life (or human existence). Both are important and indispensable, but for Genesis, human life is the more fundamental of the two, and so the book is structured not according to the diversity of patriarchs but according to diverse aspects of human life, including space, time (the flow of generations), and stages of life and perception. As Israel's history is accompanied by a further level of meaning (namely human life), so also is Israel's land; “land” in Genesis means more than specific territory.
Creation and Its Harmony (1:1–2:24)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe two creation accounts are pervaded by the complementarities: time and space; humanity as in the image of God, and humanity as made of clay; humanity as ruling the earth, and humanity as serving the earth; the divinity as transcendent (Elohim), and the divinity as closer to earth (YHWH Elohim), and so on. Even in the first words (1:1; 2:4b):“In the beginningGodcreatedthe heavens and the earth.”“On the dayYHWH God madeearth and heavens.”each word or phrase of the second line involves a precise complementarity with the first. It reflects the first, but in a down‐to‐earth way. The two accounts do not warrant the reconstruction of two hypothetical sources (P and J, priestly and Yahwistic, as in the documentary theory). Rather, the two accounts form a diptych, a single harmonious picture that is true to the complexity of creation. The account of the creation of woman (2:18–23) counterbalances the misogynistic account of Hesiod.
Sin and Its Disharmony: Crime and Punishment (2:25–4:16)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractHaving given two complementary viewpoints of creation, Genesis gives two complementary accounts of sin, the first involving the couple in the garden, and the second involving the brothers in the field. As with the two creation accounts, the sin accounts vary between emphasis on the higher level (the first sin, Adam and Eve) and emphasis on the lower level (the down‐to‐earth murder, Cain and Abel). Many of the complementarities were noted by Claus Westermann. One of the features of the larger text (creation plus sin, 1:1–4:16), is that the greater the emphasis on the earthly and sinful, the closer is the divinity.
The Flood's Creation: More Sinful, More Compassionate (6:1–9:17)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe flood story consists of two balancing sections: the accounts of creation being undone (Genesis 6–7) and creation being remade (Genesis 8:1–9:17). It echoes the original creation (1:1–2:24), but in a sense, integrates evil and sin. It indicates tension within God – a blend of anger, compassion, and forgiveness. As with the first creation, which culminated with a picture of marriage (2:24), the flood story emphasizes monogamous marriage. The tensions and contradictions of the text are probably best seen as reflections not of diverse hypothetical documents (the documentary theory), but as reflections of the paradoxical content of the narrative.
Rebekah, Betrothal, and Genealogy (24:1–25:18)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractRebekah's betrothal (Genesis 24) is the centerpiece of Genesis. It is the longest chapter, containing the longest speech (24:34–49). Rebekah plays a double role. She is a beautiful woman who brings marriage love to Isaac, and as Abraham's servant sees her, she is the manifestation of God's love for Abraham. This double role is linked to the presence of two wells in the betrothal scene. Isaac is betrothed, but so is Abraham in another sense. The complementary text (25:1–18) recounts the surprising proliferation of Abraham's children and the surprising breadth of the associated land.
Isaac's Jacob‐Oriented Journey (25:19–26:33)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe Bible's first biography‐like narrative, that of Jacob, begins here. The diptych (Genesis 25:19–26:33) gives an important role to Isaac, first to his family (25:19–26:11), then to the world around him (especially to his relationship with the Philistines, 26:12–33). However, unlike Abraham and Jacob, Isaac is not the basis for a distinct section of Genesis (see Ch. 11 of this volume). At one level his role here is secondary to the emergence of Jacob. Jacob's beginnings – his conception and relationship with Esau – are tense. Then, Rebekah is endangered (a well‐known motif). And in the second part of the diptych, his father has to struggle with the Philistines concerning wells to achieve peace. The overall effect is to suggest that for Jacob life will be difficult. As in the beginning of the Abraham story (Genesis 12–13), the diptych highlights difficulties surrounding beauty and wealth.
The Long Journey Homeward (Chaps. 31–33)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractJacob's journey homeward, after an absence of twenty years, consists of two main episodes: journeying in fear to meet Laban (Genesis 31:1–32:2), and journeying in greater fear to meet Esau, the brother who once sought to kill him (32:3–ch. 33). Jacob's fear includes the fear of death. In meeting Laban, he is cowed initially; only in his anger does he find the courage to confront Laban. However, before facing Esau, Jacob wrestles with God, and then he faces the danger somewhat calmly. The night struggle with God has some aspects of a betrothal.
From Paralysis to Pilgrimage (34:1–35:20)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe next two episodes form a contrast, a form of antithetic parallelism. The seduction of Dinah leaves Jacob motionless and weak (Genesis 34); but then he embarks on a journey that, despite the presence of death, shows energy and strength (35:1–20). Many complementarities are contrasts. For instance, God is completely absent in the first episode, but central to the second. The first begins with seduction (some say rape), the second with purification. Part of the interplay between the episodes concerns the relationship of love and death. The overall picture, reminiscent of the call of Abraham, is of a remarkable transition from paralysis to life.
Remembering Joseph: His Rise and the Brothers' Conversion (Chaps. 41–42)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractThe narrative recounts first, how the butler finally remembered his sins and Joseph, thus bringing Joseph to be in charge of the famine situation (Genesis 41), and then how the famished brothers went to Egypt and there began to remember Joseph and their sin (Genesis 42). Joseph's treatment of his brother may seem harsh, but immediate self‐revelation would have left them feeling guilty. Instead, he leads them into a process of remembering, into a conversion that will restore their self‐respect.
Joseph Revealed: Vision‐Led Recovery of Relationship and Land (45:1–47:11)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractJoseph's self‐revelation leads to a great embrace of reconciliation with his brothers (Genesis 45), and when Jacob is carried to Egypt, he too embraces Joseph and is reconciled (Genesis 46). However, there is a variation in the focus of reconciliation: the brothers are reconciled to one another (45:14); Jacob is reconciled to death (46:30). One is horizontal, the other vertical. In both cases, reconciliation is associated with land (45:10,18–20; 47:4–6,11). “Ch. 45 ... must be seen as closely coordinated with ch. 46” (Terence Fretheim).
Amid Famine and Death: Life and Blessing (47:12–Chap. 48)
Authors: Brodie Thomas L. 
Published: October 2003

AbstractBoth episodes seem grim: great famine (Genesis 47:12–28), and Jacob's impending death (47:29–ch. 48). Yet, both conclude with suggestions of vitality. Joseph's takeover of the famine‐struck land, though it seems harsh, leads to a renewal. And, Jacob's deathbed is dominated not by doom but by blessing. (Linking Joseph's takeover of the land to Egyptian history does not change its narrative significance). The combination of upheaval in nature (world famine) with the upheaval of impending death has analogs in the lives of David and Jesus.
Agent‐Based Virtue Ethics
Authors: Slote Michael 
Published: October 2003

Abstract
Aristotelian virtue ethics does not treat motives or even character (traits) as the grounding basis for the rest of ethics, but the present agent‐based approach does. However, there are objections to agent‐basing that need to be considered. Having answered those objections, the chapter discusses three major forms of agent‐based virtue ethics: a somewhat less than plausible ”morality as inner strength” (inspired by Plato, the Stoics, and Nietzsche); ”morality as universal benevolence” (inspired by Hutcheson); and ”morality as caring” (inspired by Gilligan and Noddings). Any agent‐based morality does well to treat overall motivation, rather than occasional single motives, as the fundamental basis for ethical characterizations.
Agent‐Based Practical Reason
Authors: Slote Michael 
Published: October 2003

Abstract
Practical reason or rationality can be understood in agent‐based terms. Strength of purpose, for example, can be internally characterized, and the rationality of the courage to face facts and not deceive oneself about what is unpleasant or horrifying can also be understood in agent‐based terms. Practical rationality also requires us not to be self‐defeatingly insatiable in our wants, but this likewise is a feature of inner motivation. Finally, being rational seems to require a certain amount of concern for one's own well‐being or happiness – just as being moral requires a certain kind of concern for others; but like the other conditions of practical rationality just mentioned, this kind of concern can readily be understood in agent‐based terms. In fact, it makes more intuitive sense to understand the rationality of self‐interest in terms of motivation than to understand it in terms of (expectable or expected) consequences (for the agent).
A Priori Warrant and Naturalistic Epistemology
Authors: Goldman Alvin I. 
Published: October 2003

Abstract
Some definitions of naturalistic epistemology exclude the possibility of a priori warrant, but a more plausible definition leaves room for it. The general approach to warrant favored here is two‐stage reliabilism, which is reformulated from earlier papers. The present proposal is that belief‐forming processes of a “ratiocinative” sort may be a priori warranters if they are reliable, free of perceptual experience, and part of one's basic cognitive architecture. Cognitive science is relevant to determining the possibility of a priori warranters because it can shed light on the availability of belief‐forming processes that might meet the foregoing requirements. A review of scientific findings on arithmetic cognition suggests that these requirements are indeed met.
Philosophical Theory and Intuitional Evidence
Authors: Goldman Alvin I. 
Published: October 2003

Abstract
How can intuitions be used to validate or invalidate a philosophical theory? An intuition about a case seems to be a basic evidential source for the truth of that intuition, i.e., for the truth of the claim that a particular example is or isn’t an instance of a philosophically interesting kind, concept, or predicate. A mental‐state type is a basic evidential source only if its tokens reliably indicate the truth of their contents. The best way to account for intuitions being a basic evidential source is to interpret their subject matter in psychologistic terms. Intuitions provide evidence about the contents of the intuiter's concept, where “concept” is understood as a psychological structure.