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Unlike some other reproductions of classic texts (1) We have not
used OCR(Optical Character Recognition), as this leads to bad
quality books with introduced typos. (2) In books where there are
images such as portraits, maps, sketches etc We have endeavoured to
keep the quality of these images, so they represent accurately the
original artefact. Although occasionally there may be certain
imperfections with these old texts, we feel they deserve to be made
available for future generations to enjoy.
Amid a global zeitgeist of impending catastrophe, this book
explores the culture of fear so prevalent in today's politics,
economic climate, and religious extremism. The authors of this
collection argue that the lens of catastrophe through which so many
of today's issues are examined distorts understanding of the
dynamics at the heart of numerous problems, such as global warming,
ultimately halting progress and transformation. Arguing that
catastrophic thinking results in paralysis or reactionary politics,
the authors posit that the myths of 2012 have negative affects
across the political spectrum and urge activists not to give up
their beliefs and instead focus on working on issues now instead of
waiting until society has ended and needs to be rebuilt.
This important new study examines the market trade of medieval
England from a new perspective, by providing a wide-ranging
critique of the moral and legal imperatives that underpinned retail
trade. James Davis shows how market-goers were influenced not only
by practical and economic considerations of price, quality, supply
and demand, but also by the moral and cultural environment within
which such deals were conducted. This book draws on a broad range
of cross-disciplinary evidence, from the literary works of William
Langland and the sermons of medieval preachers, to state, civic and
guild laws, Davis scrutinises everyday market behaviour through
case studies of small and large towns, using the evidence of manor
and borough courts. From these varied sources, Davis teases out the
complex relationship between morality, law and practice and
demonstrates that even the influence of contemporary Christian
ideology was not necessarily incompatible with efficient and
profitable everyday commerce.
In Matthew 5:38-42, Jesus overrides the Old Testament teaching of
'an eye for eye and a tooth for a tooth' - the Lex Talionis law -
and commands his disciples to turn the other cheek. James Davis
asks how Jesus' teaching in this instance relates to the Old
Testament talionic commands, how it relates to New Testament era
Judaism and what Jesus required from his disciples and the church.
Based on the Old Testament texts such as Leviticus 24, Exodus 22
and Deuteronomy 19, a strong case can be made that the Lex Talionis
law was understood to have a literal application there are several
texts that text of Leviticus 24 provides the strongest case that a
literal and judicial application. However, by the second century AD
and later, Jewish rabbinic leadership was essentially unified that
the OT did not require a literal talion, but that financial
penalties could be substituted in court matters. Yet there is
evidence from Philo, Rabbi Eliezer and Josephus that in the first
century AD the application of literal talion in judicial matters
was a major and viable Jewish viewpoint at the time of Jesus. Jesus
instruction represents a different perspective from the OT lex
talionis texts and also, possibly, from the Judaism of his time.
Jesus commands the general principle of not retaliation against the
evil person and intended this teaching to be concretely applied, as
borne out in his own life. JSNTS
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