scholarly journals Ap 12 jako teologia historii

2009 ◽  
Vol 62 (4) ◽  
pp. 269
Author(s):  
Joanna Nowińska
Keyword(s):  
Old Testament ◽  
Time Perspective ◽  
World History ◽  
The Other ◽  
Human Being ◽  
The Moon ◽  
Literary Structure ◽  
History Of ◽  
Theology Of History ◽  
The Temple

The Biblical writers notice history as the space of God’s rule. He is the director, who comes into contact with human being through signs – events and words, and also He is the history’s perpetuum mobile. Rev 12 specifically reflect nowadays and the previous in the context of the whole world’s vision and mix the reference to facts (lack of the temple, ark, faithful people, horrible experiences, the death danger), places (the temple, a desert), persons (the Child-Ruler, Michael) with the Old Testament figurative exposing, a typical one for such a book (the Woman with Child, the heaven, the dragon), enriched with a lot of symbols (a crown, a horn, the moon under feet). God’s interference into World history is presented through lightning, voices, thunder, an earthquake and great hail, that stress His power and supremacy. The biblical writer refers to events, which make place whole the time in the natural- and supernatural space, like: the war between God and evil, persecutions, hiding, God’s care of men. The specific literary structure of Rev 12, contrary to the other parts of that book, seem to help to put an accent for the fundamental truths for transcendental theology of history of which the most important is the eternal rule of God and only accidental, finished in the time perspective of Satan’s position.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

INTRODUCTION

2007 ◽  
Vol 18 (1) ◽  
pp. 107-108 ◽  
Author(s):  
William R. Fowler
Keyword(s):  
Urban Landscape ◽  
Special Section ◽  
Third Century ◽  
The Sun ◽  
Urban Archaeology ◽  
The Moon ◽  
History Of ◽  
The Temple

This is the twenty-fifth Special Section published in Ancient Mesoamerica, and therefore it represents something of a milestone in the history of the journal. The goal has been to present in each special section a collection of related papers from a single project or region or on a selected topic to provide readers a tightly integrated summary of current research and interpretations. Certainly one of the most compelling and provocative special sections we have published was “Urban Archaeology at Teotihuacan” which appeared in vol. 2, no. 1 (1991). This collection of papers featured two stunning articles on the Feathered Serpent Pyramid, then often referred to as the Temple of Quetzalcoatl. Constructed in the early third century A.D., the Feathered Serpent Pyramid, along with the Sun Pyramid and the Moon Pyramid, was one of the three most powerful monuments in the sacred urban landscape of Teotihuacan. Rubén Cabrera Castro, Saburo Sugiyama, and George L. Cowgill (1991) reported on excavations in the 1980s of the Feathered Serpent Pyramid and the investigation of more than 137 sacrificial burials, including more than 70 males identified as soldiers because of associated offerings, discovered at the base of and underneath the pyramid. In the second article, Alfredo López Austin, Leonardo López Luján, and Saburo Sugiyama (1991) presented their brilliant iconographic analysis of the sculptural facades of the Feathered Serpent Pyramid, arguing that the monumental structure was dedicated to the myth of the origin of time and calendric succession, a tangible cosmogonic proclamation that Teotihuacan was “the place where time began.”

scholarly journals FREEDOM AS THE MAIN PROBLEM OF PHILOSOPHY GÜNTHER NEUMANN DER FREIHEITSBEGRIFF BEI GOTTFRIED WILHELM LEIBNIZ UND MARTIN HEIDEGGER. PHILOSOPHISCHE SCHRIFTEN, BAND 9. Berlin: Duncker & Humblot, 2019 ISBN 978-3-428-15537-8 HEIDEGGER UND LEIBNIZ. MIT EINEM GELEITWORT VON FRIEDRICH-WILHELM VON HERRMANN (DAS DENKEN MARTIN HEIDEGGERS II 2 HRSG. VON HANS-CHRISTIAN GÜNTHER). Traugott Bautz Verlag, Nordhausen, 2020 ISBN 978-3-95948-493-0

2021 ◽  
Vol 10 (1) ◽  
pp. 305-311
Author(s):  
◽  
VALTERS ZARIŅŠ ◽  
Keyword(s):  
Martin Heidegger ◽  
Gottfried Wilhelm Leibniz ◽  
The Other ◽  
Being And Time ◽  
Close Reading ◽  
Human Being ◽  
Fundamental Ontology ◽  
Freedom Of Will ◽  
History Of

Book review focuses on two books by Gunther Neumann, dedicated to the thought of Heidegger and Leibniz. If one of the books deals specifically with the understanding of freedom in both of the two philosophers, then the other one deals more with Heidegger’s three approaches to Leibniz’s thought: (1) Interpretation of Leibniz in the context of the making of fundamental ontology and in Being and Time, as well as the reading of Leibniz after Being and Time; (2) Interpretation of Leibniz during the transition to Ereignis thought; (3) Interpetation of Leibniz in the framework of Ereignis thought. Author’s scrupulous close reading approach allows to show the changes in Heidegger’s approach to Leibniz’s philosophy, as well as sketch out the placement of Leibniz’s great themes on the horizon of Heidegger’s history of the truth of being. Author also shows that from metaphysics there stems a certain view in the modern philosophical discussions oriented on neurosciences—a certain view on the human being and on the freedom of will. On this background Heidegger appears as a thinker who has looked beyond the alloy of metaphysics and sciences, in which the concept of freedom has been greatly restricted. Heidegger manages (thanks to the radical questioning of Being) to turn the view on the problem of freedom, which appears in G. Neumann’s books as the main problem of philosophy—through the contact of Leibniz’s thought and Heidegger’s.

scholarly journals The Laws of the Temple and the Proper Sleep in Biblical and Rabbinic traditions

2018 ◽  
pp. 12-32
Author(s):  
Svetlana Babkina
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Human Being ◽  
The Third ◽  
The People ◽  
Bed Form ◽  
The Temple ◽  
The Middle Ages

This article deals with the idea that the bed should be placed north to south and not from west to east formulated in B. Berakhot 5b. As the later tradition says, this rule stays actual during the middle ages and till these days. According to the commentators this rule is based on the idea, that the Shekhinah lays from west to east, so this direction became sacred. There are three reasons to avoid this position during the sleep. All of them are connected to the ritual impurity. The first is nocturnal emission, which can happen to a man or a woman and which make that person impure. The second reason is the connection of sleep to death, which is the «father of fathers of impurities». The third is the vulnerability of the human being from the side of the different kind of night demonic creatures, who can kill the people (and make them ritually impure). All the ideas have deep biblical roots, but were combined only in rabbinical period when the prescription to put the bed form north to south first appeared. The problem is, that the practice could be very much older than the rabbinic tradition. This the rule formulated in Talmud can serve as a good example of adaptation of popular beliefs toward the official religion. From the other side this example shows that inside the monotheistic tradition there always was a place for ideas rooted in archaic societies: here we can see the clearly formulated idea, that by the manipulation sleeping space one can influence prosperity.

The “Frozen, Darkened Soul” Rises into Space: Travels in Siberia and the Plight of Life on Earth

Leonardo ◽  
2021 ◽  
Vol 54 (1) ◽  
pp. 149-156
Author(s):  
Linda T. Elkins-Tanton
Keyword(s):  
Space Exploration ◽  
The Other ◽  
The Moon ◽  
Central Siberia ◽  
History Of ◽  
Permian Extinction ◽  
Life On Earth

Starting in 2006, the author joined and then led field expeditions to central Siberia in search of answers to the greatest murder mystery in the history of Earth: the end-Permian extinction. The rocks that yielded answers were the same kinds of volcanic lavas that can be seen at night on the Moon, or in photos of Mars or Venus. The unyielding Russian engineering that owns the longevity record on the surface of Venus is now used to launch cosmonauts and astronauts from the other end of those same Siberian steppes. Not the data—not the years nor the numbers nor the temperature—but art, as Solzhenitsyn explained, is the only way to reach the heart and soften our pace as we move into another age of space exploration, this time as humans, the author hopes, and not as nations.

World history in the Anglo-Saxon Chronicle: its sources and its separateness from the Old English Orosius

1979 ◽  
Vol 8 ◽  
pp. 177-194 ◽  
Author(s):  
Janet M. Bately
Keyword(s):  
Old English ◽  
World History ◽  
The Other ◽  
Julius Caesar ◽  
Anglo Saxon ◽  
Universal History ◽  
Other Hand ◽  
History Of

Although a great deal has been written about the sources and manner of compilation of the Anglo-Saxon Chronicle in its various versions, very little attention has been paid to its earliest section – the annals covering the period from the landing of Julius Caesar, s.a. 60 BC, to the coming of Hengest and Horsa, s.a. 449. Eight of these annals deal with the history of Britain and derive their material from the chronological summary at the end of Bede's Historia Ecclesiastical. The remaining twenty-four (1–45 and 62–155) deal with world history, and the origin of their information is a matter of dispute. Plummer claimed that they are derived from ‘some epitome of universal history, the source of which I have not yet been able to trace’. Hodgkin, on the other hand, considered that the composition of the Chronicle was intimately connected with that of the Old English Orosius and took Orosius to be a major source for the annals in question:

König und Tempel

2019 ◽  
Vol 69 (2) ◽  
pp. 241-257
Author(s):  
Michael Pietsch
Keyword(s):  
Literary History ◽  
Final Stage ◽  
The Political ◽  
Near Eastern ◽  
Literary Structure ◽  
Wide Range ◽  
Sitz Im Leben ◽  
History Of ◽  
In The Beginning ◽  
The Temple

Abstract When looking at the literary history of the dynastic oracle in 2 Sam 7:1-17 and its narrative embedding in the historiographic concept of Samuel and Kings, one can argue that in the beginning, there was a royal oracle of salvation shaped by a common Ancient Near Eastern royal ideology. Even though the exact wording or the original ‘Sitz im Leben’ of the oracle cannot be identified with any certainty, some observations in the literary structure of the narrative indicate that the ‘deuteronomistic’ narrator in 2 Sam 7 used an earlier form of the dynastic oracle in order to combine it with the motive of building the temple and creating a coherent story that plays a key role in the historiographic structure of his narrative work. Later (dtr) editors enhanced the concept of building the temple over the dynastic promise and interpreted the time of David as the final stage of Israel’s conquest of the land. The dynastic oracle has not been revoked, but the political reign of the Davidides has been relativised, so that the text was opened up for new interpretations and applications, which can be studied in the wide range of its history of reception.

scholarly journals Charles Galton Darwin, 1887-1962

1963 ◽  
Vol 9 ◽  
pp. 69-85 ◽  
Keyword(s):  
Prime Numbers ◽  
Early History ◽  
The Other ◽  
The Moon ◽  
Great Scientist ◽  
Postgraduate Students ◽  
The Family ◽  
History Of ◽  
Lord Kelvin ◽  
Erasmus Darwin

Charles Galton Darwin, born 19 December 1887, was the eldest son of Sir George Darwin, F.R.S., Plumian Professor of Astronomy at Cambridge, whose best known work was on the early history of the moon. His mother, whose maiden name was Maud du Puy, was an American lady. A grandson of the great scientist whose first name he bore, two of Darwin’s uncles were Fellows of the Society and his ancestors included Erasmus Darwin, author of the Loves of the plants in verse, as well as of more conventional scientific writings, and the first Josiah Wedgwood. Among his cousins was Francis Galton who with Lord Kelvin was his godfather. The life of his family when he was a child has been recorded by his elder sister Gwen Raverat in her admirable Period piece which describes inimitably their life interwoven with that of the other Darwin families then in Cambridge and to a lesser extent with a few other Cambridge children. One of the latter recalls Charles as ‘a big cheerful energetic boy, humorous and scornful of nonsense’. He impressed his young contemporaries by discussing prime numbers and electricity with his father, he is also remembered as being pursued furiously by a sister round the garden with a fork! Newnham Grange, which since Charles’s death is to become Darwin College for postgraduate students, is a charming but rather rambling house on the banks of the branch of the Cam leading from Newnham Mill. There are bridges across from the garden leading to two islands; with a boat and a canoe and a tree house, it made an ideal home for a young and energetic family. Until he was about 10 years old, when his grandmother died, the family spent some time each year at Down House

scholarly journals Écrire et réécrire l’histoire druze des origines

2020 ◽  
Vol 74 (1) ◽  
pp. 163-193
Author(s):  
Wissam H. Halawi
Keyword(s):  
World History ◽  
17Th Century ◽  
The Other ◽  
Sacred Text ◽  
Human History ◽  
Historical Source ◽  
Substantial Impact ◽  
15Th Century ◽  
History Of ◽  
Inherent Part

AbstractIn his work ʿUmdat al-ʿārifīn, Šayḫ al-Ašrafānī, a Druze scholar living in Syria in the 11th/17th century, composed a Druze history of origins for the entire community. This universal history portrays Druzism as an inherent part of human history, like the other monotheistic doctrines. The author thus offers a theological account of the birth of Druzism by tracing a linear discourse of world history from Adam to the Druze daʿwa (preaching) in the 5th/11th century. Al-Ašrafānī also attributes an Islamic character to Druzism by drawing on the Druze sacred text as well as exegetical literature from the late 9th/15th century, while highlighting the Islamic nature of Druzism and its pre-eminence. This rewriting of history in the 11th/17th century contributed to the popularization of Druzism, as attested in other texts from the same period. While al-Ašrafānī did not greatly influence his contemporaries, his work was of considerable importance in the Druze communities of Bilād al-Šām afterwards. Indeed, ʿUmdat al-ʿārifīn had such a substantial impact on Druze historiography that it became a historical source for writing and rewriting the Druze history of origins. Despite being quoted extensively by modern Druze historians, it remains unpublished, being kept secret in the community.

scholarly journals The office of prophets as an emergency measure

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Joseph J. De Bruyn
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Word Of God ◽  
History Of ◽  
Emergency Measure ◽  
The Will ◽  
The Subject ◽  
The Temple ◽  
Prophetic Office

Initially there was not supposed to be a prophetic office in Israel. ‘Prophetism’ was considered to be part of work that the priests performed. Thus, the priests were seen to be acting as prophets. Generally speaking, the prophets of the Old Testament are described as people who preached the Word of God. In the same way, priests are generally described as people who fulfilled functions at the temple and whose task it was to sacrifice on behalf of the Israelites. This article, however, argues that Yahweh intended much more through the establishment and ministry of the priests than merely administer sacrifices. It is the contention that Yahweh ordained the office of priests to preach the Word of God or to give advice in accordance with the will of Yahweh as it is documented in the Torah. The article’s contribution to the subject of prophetism in Israel will begin by studying the chronological history of Israel as it is described in the Hebrew Bible. The terms prophet, prophecy and prophetism will also be examined as they are used in the Hebrew Bible. By doing so, the article will show that it was only when the priests failed in their prophetic calling or when Yahweh wanted to change the cult or political establishment that He called people from outside of the established cult to fulfil the role of prophet. Yahweh used the prophetic office in times of need. One may call it an emergency measure – in times when the priests failed in their calling.Die bedoeling was aanvanklik nie dat daar ’n profetiese amp in Israel moes wees nie. ‘Profetisme’ was veronderstel om deel van die priesterlike amp te wees. Die priesters het dus as profete opgetree. Oor die algemeen word die Ou-Testamentiese profete as persone beskryf wat die Woord van God verkondig het. Op ’n soortgelyke algemene wyse word priesters as persone beskryf wat hulle werk by die tempel verrig het en wie se taak dit was om namens die Israeliete te offer. Hierdie artikel argumenteer egter dat Jahwe oorspronklik met die instelling van die priesteramp meer as net offerdiens in gedagte gehad het. Jahwe het oorspronklik die priesteramp ingestel om die Woord van God te preek en om advies te gee in oorstemming met die wil van Jahwe soos dit in die Tora vervat is. In hierdie artikel word die chronologiese geskiedenis van Israel soos dit in die Hebreeuse Bybel beskryf word, bestudeer. Die terme profeet, profesie en profetisme soos in die Hebreeuse Bybel gebruik, sal ook beskryf word. In die bestudering van hiervan sal aangedui word dat Jahwe persone van buite die kultus slegs as profete aangestel het wanneer die priesters in hulle profetiese taak gefaal het of wanneer Hy verandering in die bestaande kultus of politieke stelsel te weeg wou bring. Jahwe het dus die profete-amp as noodmaatreël gebruik wanneer die priesters in hulle profetiese roeping gefaal het.

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