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The article is dedicated to the comparison of anthropological models of the Hebrew Bible and the Greek Bible (Septuagint). Through lexical and theological analysis, the article reveals the correlation of typical anthropological ideas of the Hebrew Bible and the Septuagint. Based on this analysis, the main tendencies, innovations and changes in the field of the anthropology of the Septuagint are identified. In this article a comparative analysis of the vocabulary of the Hebrew Bible and the Septuagint, which describes a person and his inner world, is carried out. The concepts of “spirit”, “soul”, “body”, “flesh”, “heart”, etc. are considered. The article discusses the features of the translation of the key anthropological vocabulary of the Hebrew Bible into Greek. The question of the use of dichotomous and trichotomous approaches to the interpretation of anthropological vocabulary in the Septuagint is considered. The influence of dualistic anthropology on the interpretation of the main anthropological concepts used in the texts of the Septuagint is investigated. Examples, in which there is a tendency to “spiritualization” of the Bible, are considered. The nature of the use of Greek vocabulary associated with the ideas of the resurrection from the dead and eternal life in the books from the complete corpus of the Septuagint, the works of Philo and the Greek translation of the First Book of Enoch is investigated. The use of vocabulary related to the theme of the individual Adam and “man” as a generic concept is considered. The problem of discrepancies in the use of the name Adam in the Greek Bible and the Hebrew Bible is investigated. The reasons for the fact that the “personalization” of the first person (Adam) in the story of the creation of humankind in the Septuagint is indicated earlier than in the Hebrew Bible are described. The features of the interpretation of the expression “image of God” (Gen 1:27) in the writings of Philo of Alexandria are considered.

For the development of how the Christian tradition understands the biblical term “image of God,” Augustine plays a uniquely important role. This is widely recognized, though not always appreciated as precisely as it should be. The goal of this paper, therefore, is twofold. The first part explains how Augustine defines the term “image (of God),” distinguishing it from other forms of “like-ness.” The second part illustrates where Augustine sees the limits of how close we can get to understanding God as he is, in virtue of the fact that the human mind is an image of GodTrinity. In other words: What are the limits of the term, both its definition and its gnoseological reach? [ABSTRACT FROM AUTHOR]

For the sake of consistency with settled principles from other theological and ethical questions, there is a need for a Christian reexamination of in vitro fertilization (IVF). Both Old and New Testaments demonstrate that human personal life begins at conception or fertilization. Additionally, the Bible teaches that human beings are persons in the image of God from the very beginning of their existence. Thus, it can be concluded that the embryos created via IVF are persons in God's image. Applying this to the destruction and freezing of embryos, several limitations or restrictions present themselves—embryos should not be purposefully destroyed or wasted, all embryos ought to be implanted, and embryos should not be frozen. Ultimately, however, due to the immense quantity of embryo wastage, it is concluded that Christians should avoid this form of assisted reproductive technology and consider it a pro-life issue. [ABSTRACT FROM AUTHOR]

Quantum mechanics (QM) is a favorite area of physics to feature in "science and religion" discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of "register switching"—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of "Wick rotation." This equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei. [ABSTRACT FROM AUTHOR]

Objective: In the current study, we seek to shed new light on the role of religion in American gun culture by considering whether images people hold of God affect the probability of gun ownership and the experience of empowerment through guns for religious Americans (i.e., the extent to which owners derive security, identity, and status from their guns). Methods: We analyze nationally representative data from the 2021 Baylor Religion Survey in the United States. Binary logistic and ordinary least squares regression models were used. Results: We failed to observe any associations between God images and gun ownership. However, among gun owners (n = 430), belief in an engaged God was associated with lower levels of gun empowerment, while belief in a judgmental God was associated with higher levels. Conclusion: God images may contribute to the experience of empowerment through guns by representing spiritual connection and intimacy or divine anger and retribution. We suggest that future research delve deeper into the intersection of God images and gun‐related beliefs and behaviors. [ABSTRACT FROM AUTHOR]

This paper draws on a late medieval example to show that images of nature can also be images of the human body. It presents the Anthropologium de hominis dignitate by the Leipzig magister Magnus Hundt (1449–1519). The Anthropologium is a text that prominently integrates the human body into its conception of man and its account of human dignity. The body is not presented as a prison of the soul, but as a perfectly balanced physical counterpart to the soul. The paper shows how Hundt's reflections were influenced by his commitment to the Thomistic school. Moreover, it reveals how the elevated Imago Dei thesis provides a justification for the study of the human body. Hundt is shown to offer nothing less than a theological–philosophical legitimation for practising medicine. In doing so, he also incorporates images of nature in a literal sense, insofar as he includes images of the human body in his book. [ABSTRACT FROM AUTHOR]

Despite the increased interest and research into the concept of vocation or calling, students are still prone to a reductionist understanding of vocation as primarily their job or career (Kleinhans, 2016; Moser & Fankhauser, 2018; Setran, 2011). Christian higher education institutions have a unique opportunity to help students navigate these potential pitfalls and think more deeply about both their vocation and their occupation. This article highlights shortcomings that result from overly identifying one's vocation with one's work and advocates for a mindset of vocational living, which is rooted in a more holistic perspective that recognizes vocation's broader connection to foundational Christian concepts such as humanity's creation in the image of God and the call to salvation in and discipleship to Christ (Pfeiffer, 2014; Shatzer, 2019; Waalkes, 2015). This article challenges leaders to ask probing questions and seek opportunities to align the organizational life and practices of the university with this concept of vocational living. Finally, this article also seeks to encourage further research into conceptual perceptions of vocation, as well as into institutional practices that equip students to respond to their calling throughout their lives. [ABSTRACT FROM AUTHOR]

This paper reflects upon some modern theologians' stance on the idea of "Deep Incarnation" offering its Eastern Orthodox theological, philosophical and scientific assessment. The main problems and corresponding questions to this idea are: (1) Because of the vast and causally disconnected structure of the universe, humanity at best is consubstantial to the 4% of matter in the visible universe so that the claims for the relevance of the historical Incarnation to the whole creation are not plausible; (2) By de facto equating the transfigured flesh of Christ (through the hypostatic union), with the rest of creation, thus depriving the process of deification of humanity and transfiguration of the visible universe of its temporal dimension, Deep Incarnation goes contrary to the Orthodox stance on deification as a personal endeavour not implanted into the logic of the natural world; (3) the claims of the Deep Incarnation idea would be trivial if they were concerned only with the necessary conditions for the historical Incarnation, which are cosmological. However, the sufficient conditions of the Incarnation as an inaugural event of Christian history cannot be placed into the fabric of the material world. (4) The idea of Deep Incarnation may be treated as contributing to the old makroanthropos idea, related to humanity as a mediating agency not only between moral divisions in creation, but also between different life forms by bringing them to the unity in God. [ABSTRACT FROM AUTHOR]

I explore the view that the imago Dei is essential to us as humans but accidental to us as persons. To image God is to resemble God, and resemblance comes in degrees. This has the straightforward—and perhaps disturbing—implication that we can be more or less human, and possibly cease to be human entirely. Hence, I call it the spectrum view. I argue that the spectrum view is complementary to the Biblical data, helps explain the empirical reality of horrendous evil, and offers an elegant rapprochement between the traditional view of hell and its rivals. [ABSTRACT FROM AUTHOR]

The study analyzes the relationship between emotions and images of God from the perspective of lifestyle. Questionnaire data from 6 to 25-year-olds are used to show how emotional experiences shape the image of God in children and adolescents. The results suggest that images of God are to be understood as expressions of contextual student experiences. The present study examines the relationship between emotions towards God and value dimensions. Data from students in Baden-Württemberg were used. The results show that certain emotions correlate with certain values. These results suggest that value preferences are related to emotional experiences and are relevant for the religious-educational concept of lifestyle. The sample included a total of 1206 respondents aged 7 to 25 years. Figures 1-5 show the correlation between different emotions and the two value dimensions according to Shalom Schwartz. The present study examines the emotional dimension of images of God in adolescents. It is evident that positive emotions towards God prevail in the upper field, while negative emotions prevail in the lower field. The results suggest that the emotional relationship with God plays an important role in shaping images of God. It is recommended to initially emphasize the expressive dimension in religious education and later address the interpretive level. The text discusses the importance of emotions in religious education and how they can influence the understanding of images of God. It is argued that in teaching, the individual emotional prerequisites of the students should be appropriately taken into account in order to enable a freer reflection of the theological-substantive level of images of God. A better understanding of emotions can create more favorable conditions for reflecting on images of God. [Extracted from the article]

This article seeks to analyse the infamous urine incident that happened at Stellenbosch University in May 2022. This analysis will be done in relation to space, language, and belonging. The question is: To what extent does the urine incident relate to the issues of space, connection through language, and belonging at Stellenbosch University? Indigenous storytelling methodology is employed to answer the above question. The metaphors of amaXhosa (umntu ngumntu ngabantu1 and endleleni2) are used to find a connection and pave the way forward. [ABSTRACT FROM AUTHOR]

The nature of familial identity is central to a growing number of theological works. The authors of the volumes here each represent a different set of issues, disciplines, and perspectives. The discussions, ironically, center around family. Made in the Image of God gives the readers a series of reflections on diverse theological topics oscillating around the image and identity. Forming Resilient Children is unlike Made in the Image of God in that it is not strictly speaking a theological reflection on diverse issues, but a work of developmental psychology focusing on the nature of the child and the familial context for the child. Married Priests in the Catholic Church offers the reader a series of ecclesial engagements on the topic of the vocation of priesthood as either married or celibate. Overlapping with the previous two volumes in content by touching on identity, the image of God, and the nature of creaturely relations to God, Married Priests is, in one sense, a sustained reflection on the meaning of familial and organic identity (as an image of God) to the Church. [ABSTRACT FROM AUTHOR]

In my article, I will discuss Gregory’s view of beauty from a theological-anthropological perspective, focusing on why beauty is deceptive and where the limits and boundaries lie between beauty as a theological category and beauty that becomes an idol and does not lead to God. The key question will be how beauty, whose source is God – the essential beauty – can be deceptive. I want to emphasise that although Gregory sometimes speaks about the deceptiveness of beauty, the ambiguity lies not in the beauty itself but in the ability or inability of the human being to discern the beautiful. Here I draw on the foundation of Gregory’s anthropology, namely the creation of human beings in the image and likeness of God. I will further analyse Gregory’s concept of the knowledge of beauty and its relationship to desire and passion in Gregory. I will conclude by reflecting on the moment when beauty becomes an idol that leads people away from the path of knowledge of the truly beautiful. [ABSTRACT FROM AUTHOR]

The text is based on Austrian study of values which describes decline of credibility of traditional Christian churches beginning in 1990. The author adopts biblical image of “mene tekel” (Dan 5:26) as an inspiring interpretational key to this warning which she understands as God’s instrument to improve actual situation of Christianity. The loss of social legitimacy of the church is approached as a crisis and therefore way to its restoration is searched through confrontation with contemporary social norms and values. The author notices erosion of the social capital of the church; a fact that ethnical, cultural and religious heterogeneity is considered to be a risk factor; she deals with a phenomenon of post­facticity; and consequences of the catastrophes in the 20th century. She presents ambivalent character of trust, points out that it does not exist without thinking and encourages churches to stand a side of people. [ABSTRACT FROM AUTHOR]

The chariot-shaped throne of God in the heavens (merkābāh) from Ezekiel's visions (Ezek 1; 10) was the subject of the earliest Jewish mystical speculation. Hence, it is not surprising that there are numerous allusions and references to merkābāh mysticism in the Targum Jonathan to the Book of Ezekiel. This article analyzes Targum texts containing elements of merkābāh mysticism, namely the image of God sitting on the throne-chariot, the appearance and function of the four living beings, God's glorification by celestial beings, the motif of the mystic ascending/rising to the heavens, the description of God's glory filling the new Temple, and the motif of the new Jerusalem as a representation of the heavenly city. [ABSTRACT FROM AUTHOR]

Human beings have a perennial need to find meaningful answers to their lives; the answers involve spirituality/religiosity/religion and cultural experiences. This context aims to discuss in the ethical-phenomenological perspective the public performance of people who have theological knowledge in order to collaborate for life in the plural society of the 21st century. The literature chosen to think critically-reflexively the issue has a phenomenological, theological-moral basis, and the public perspective of Theology. It is observed that fear and guilt are linked to the "false images" of God; there are not a few of the losses and difficulties caused by this mistaken experience. It follows that it is appropriate to reconsider, in many cases, the moral life from a prophetic ethos, making the presence of the Divine in the world more credible and welcoming. That is, it requires leaving the Academy and/or the Temples to be with the society that coexists in interculturality and interreligiousness. [ABSTRACT FROM AUTHOR]

With special reference to chapters 119 and 558 of the Meccan Revelations , the article draws out Ibn ʿ⁠Arabī's (d. 638/1240) understanding of the divine Name al-Wakīl ("The Trustee") and the nature of trusteeship (wakāla). In the process, it demonstrates how for our mystic trusteeship forms a circle that begins with the human being entrusting his affairs to God, and returns to its point of origin with God entrusting him to be His vicegerent (khalīfa). Trusteeship, which finds its archetypical perfection in the divine Wakīl , descends through various degrees of perfection, to all levels and strata of human society. The capacity to embody and manifest the Name al-Wakīl is, for Ibn ʿ⁠Arabī, itself made possible by the theomorphic nature of the human being, a child of the primordial Adam fashioned in the image of God. [ABSTRACT FROM AUTHOR]

This paper examines a series of sequential cosmological and eschatological maps drawn by Ibn al-ʿArabī (d. 638/1240) in his second recension of al-Futūḥāt al-Makkiyya (Türk ve İslam Eserleri Müzesi 1845+). These images, drawn from the visual language of the rational sciences, map the images of revelation into the cosmology of the day so as to show the vastness of God's cosmos and the limits of the intellect. Ibn al-ʿArabī, aware of the limits of his medium, explicitly states that these should be a "single composition." He uses visual cues to mark shifts of perspective, helping the reader visualize the interconnections that bind together this multidimensional representation of the cosmos. By considering their placement and their relation to the narrative, I also argue that the final two maps are a representation of two eyes, identifying the cosmos and the reader as reflections of God, a contemplative use that is lost in their transmission history. [ABSTRACT FROM AUTHOR]

This article focuses on God's image and role in 2 Maccabees. My analysis will build on narratology, especially characterisation, and on the differentiation proposed by Barbara Schmitz in connection with the book of Judith: the distinction between God's role as a character depicted in the narrative (God's acts and statements) and references to God in statements about God by other characters in the narrative. How does this differentiation work out for 2 Maccabees? Does the book describe any miracles performed by God, and if so, do these take place within or outside the normal processes of nature, as God, for example, did according to Joshua 10, 11–14, which reports that God made the sun stand still at Gibeon? Contribution: Firstly, this article presents the results of a narratological analysis of 2 Maccabees. Secondly, since the statements about God and God's actual role are prominent in the book, this analysis is important for establishing the meaning of the book for the narratees, the intended readers. Thirdly, this reading is relevant for theological studies dealing with the image and role of God in the contexts of early Judaism and early Christianity. [ABSTRACT FROM AUTHOR]

Based on verses of the Holy Quran, a human being is the most noble of creations. On one hand, he has the potential to ascend to the proximity of God and on the other hand, is capable of falling to the lowest level. Honor and favor have been mentioned consecutively in verse seventy of the al-Isrāʾ Chapter. Divine Majesty has bestowed honor upon human beings so that they are in a superior position. Now what is the relationship between honoring and favoring that the Quran has addressed? The conformity of the views of Shiite and Sunni exegetes in attaining the answer to this question is important. The goal of this study is to find the most effective factor in attracting divine honoring and the realization of human superiority because this factor can identify the relationship between honor and favor. The present article has studied this topic comparatively using the descriptive-analytic method and library resources. The results of this study show that divine honoring is in two forms, general and special divine blessings that human beings possess. However, his position of favor and superiority over other creations is meaningful with God-wariness and servitude; otherwise, not only are human beings not superior, they are misguided. [ABSTRACT FROM AUTHOR]

Although the Ambigua of St Maximos the Confessor are devoted to expounding passages from St Gregory of Nazianzus, the background for Ambig. 41 lies instead, as has often been noted, in St Gregory of Nyssa. Building on my new edition and translation of St Gregory of Nyssa's On the Human Image of God (previously known as On the Making of Man), this article will examine the play in St Maximos' text between being human, on the one hand, and existence as male and female on the other, and offer new insights into the best way to translate this difficult text and into the mystery of being human. [ABSTRACT FROM AUTHOR]

The article examines how the theologian Tilmann Haberer updates pre-modern theological formulations of sin and salvation for modern and post-modern perceptions of reality through the concept of the developmental space of consciousness, which makes these concepts viable again. The narratives of Creation, Fall and Salvation are reinterpreted; the concept of “Salvation 7.0”, as well as the concept and image of God that is appropriate to the perception of the reality of modern man are created. The song by the band “U2” “Grace” (2000) and the film “Bruce Almighty” (2003) are among the most striking examples of the transformation of the image of God in audiovisual art at the beginning of the 21st century as outlined by T. Haberer. [ABSTRACT FROM AUTHOR]

Luke-Acts is a theocentric narrative. It tells how God in and through Jesus acts out of faithfulness to the covenant on behalf of Israel. This article uses this fundamental claim to offer a post-supersessionist reading of Luke-Acts. It contends that genealogical Israel (the Jewish people) remains God's people because of election. God turns to Israel offering forgiveness and salvation. The people struggle to respond. All Israel, including Jesus's disciples, stumbles. Some Jewish people are more faithful, others less. Together they comprise the less-than-faithful people of God to whom God is faithful. Luke's Jesus and Paul embody this dynamic. Jesus recapitulates Israel's history, acting faithfully on its behalf for its salvation. He dies in solidarity with the Jewish people, faithful and unfaithful alike. He is raised, proleptically guaranteeing their restoration. Paul embodies how God remains loyal to recalcitrant Israel. Apart from repentance from Paul, an encounter with the risen Lord transforms this "God-fighter" simply because he is a "chosen vessel". In Paul, Luke narrates God's radical fidelity to Israel. God will restore Israel, opening blind eyes to see Jesus as messiah. The article distills the author's forthcoming monograph Reading Luke-Acts after Supersessionism: The Salvation of Israel and the Nations in Accordance with the Scriptures. [ABSTRACT FROM AUTHOR]

The perennial scourge of xenophobic violence in South Africa raises some questions about the nation's hospitality to immigrants. Unexpectedly, Christians are also torn between loyalty to the prevailing anti-immigrant sentiments and the obligation to be hospitable to foreigners. This article, therefore, seeks to explore this tension, and the objective is achieved by surveying pertinent literature. Having traced the history of xenophobic violence from the dawn of South Africa's independence in 1994 to the present day, the article discusses the involvement of Christians in xenophobic violence, which can be viewed as a paradox. Thus, the article thoroughly reflects on God's mission to foreigners and how the Church, a God-ordained community, fulfils that mission, which began in the Old Testament, when God anointed Israel as the vehicle of redemption for the world. Unfortunately, Israel failed to accomplish the mission, which was ultimately fulfilled by Jesus Christ, who ordained the Church as the new covenant community that would fulfil the aforesaid mission. This study reveals that all people, including foreign nationals, bear the image of God, who indiscriminately loves and cares for all of them. God's legislation in Israel's history and the New Testament Church attest to that. The article concludes by exposing the tension experienced by South African Christians, as well as proposing a thrust for Christians to participate in God's mission by practising sacrificial love and hospitality to foreigners. Intradisciplinary and/or interdisciplinary implications: This is an interdisciplinary article that looks at theological and sociological issues of co-existence. [ABSTRACT FROM AUTHOR]

This study aimed to examine missionaries' success in transforming the elementary Puang Matua from the Toraja religion of Aluk Todolo into a Christian-based one. Puang Matua is the name of the Toraja people's god that created the earth and everything. The concept was transformed into Christianity through contextualisation efforts to become a God of the Universe (YHWH). Descriptive analysis showed that the reconstruction was supported by the theological similarities between Puang Matua's concept and the conception of God the Creator. The theological similarity is an absolute requirement for successful contextualisation to introduce Christianity into indigenous peoples strongly controlled by culture. Intradisciplinary and/or interdisciplinary implications: This research could be a model for formulating a cross-cultural mission strategy that unites missiology with biblical and cultural anthropology. [ABSTRACT FROM AUTHOR]

Like his predecessor Marius Victorinus, Augustine tried to find the image of the divine Trinity, as understood by Western pro-Nicene theology, in the human soul, created, according to Gn 1 :26f., in the image of God. Unlike Victorinus, Augustine finds this image not in the soul as such but only in the rational soul capable of intellectual insight, i.e. the mind (mens). The „image" of the divine Trinity is thus constituted by the mind itself and its self-knowledge and self-love (De trin. IX) or, alternatively, by memory, intellectual insight, and will (De trin. X). Apart from this Neo-Platonising exposition, Augustine attempted to show a longer path to the same goal, intended, in his words, for „slower" readers (De trin. XI-XIV). This „Aristotelianising" procedure gradually seeks analogous triads on the level of sense perception, imagination, and practical reason. However, these triads are not the image of God in a true sense, but only the way to find it in the mind. Finally, in the last book of his work, Augustine uses this image to develop his idea of the divine Trinity (De trin. XV). [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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.)

A collective burial from the early 2nd century AD, reusing the Theban Tomb 32, built in the Egyptian New Kingdom, offers a unique opportunity to learn about the practices of funerary workshops of the time. The particularity of this family group related to an archon named Soter lies in the fact that it allows the dating of their funerary assemblages in absolute and relative terms, as well as elements of their iconography. This circumstance is helpful for the study of these objects as well as other contemporary or nearby items. To illustrate the potential of this approach, we will focus on the image of the god Anubis when he accompanies the deceased to their judgement before Osiris. [ABSTRACT FROM AUTHOR]

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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.)

Undoubtedly, one of the most important legal and judicial challenges in Islamic countries' criminal law is the duality of Sharia and Law. Despite the constitutional emphasis of a vast majority of Islamic countries that Islam is the official religion and the foundations of Islamic Law are the main source of legislation, in practice, except in a few Islamic countries, including Iran, there is no sign of Islamic Law. In criminal laws and regulations of countries such as Egypt, Iraq, Syria, Jordan and Lebanon, not only can no trace of Islamic Sharia be found, but there can also be seen a serious conflict with the principles of Islamic Sharia, especially the Qur'an and Sunnah. In this regard, explaining the reason and investigating the most important causes of duality is the main purpose of this study. Research findings show that important and influential causes on the duality of Sharia and Law in Islamic countries are the occupation of some Islamic countries by hegemonic powers, the influence of intellectual and secular currents in the criminal law system, the globalization of criminal law and inattention to Haqq Allah (what is due to God/God's right) and contentment with Haqq al-Nas (what is due to men/people's right). This research which using descriptive-analytical method and using library resources, explains the reasons and consequences of the duality of Sharia and Law in Islamic countries. [ABSTRACT FROM AUTHOR]

The article deals with the issue of the creation of the image of the Mother of God in religious songs in the publication of Szymon Wilk, Borderlands sanctuary songs. Source edition of texts in Polish from the years 1645-1939 (Sandomierz 2021). The analysis of Marian denominations is based on the broadly understood context of cultural anthropology and cognitive science. [ABSTRACT FROM AUTHOR]

Copyright of Scripta Mediaevalia is the property of Universidad Nacional de Cuyo 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.)

In my article, I would like to discuss Emil Brunner's early thoughts and statements, which he says in his sermons in Obstalden. These sermons are still unknown and unpublished. It is mostly claimed that Brunner entered in a dialectical phase because of his colleague in the Reformed Church, Karl Barth. It is true that they later had intense discussions about theses and antitheses in this dialectical process. Brunner, however, comes up with new dialectical thoughts, for example, on dialogics of "I and You" earlier than in his discussion with Barth and writes a sermon with the same title. On the example of Isa 6,1-13, I will discuss a few statements of Brunner from Obstalden. Back then, he already emphasized the personal correspondence between dialogics of God (You) and man (I). [ABSTRACT FROM AUTHOR]

In this essay the divide - and the possibility for reconciliation - between psychoanalysis and theology is examined. Drawing on the work of Sigmund Freud, the theologian Karl Barth, and the philosophers Luce Irigaray and Jacques Derrida, this essay explores to which extend the seemingly contradictory concepts of divine providence and the Freudian death drive can be seen as complementary. In order to interrogate this question, this essay considers a wide range of ideas: Irigaray's analysis of belief as an immanent aspect of the psychoanalytic project; the possibility of understanding Barth's concept of nothingness (das Nichtige) as a theological equivalent to the death drive; Barth's and Derrida's shared disruption of the binary opposition between life and death; the possibility of understanding Derrida's notion of the psychic archive as an equivalent to Barth's conception of God's fatherly preservation of His creation; and, finally, the way in which Irigaray's elemental philosophy of air, and particularly the image of the airy grave, might work as a mediator between divine and material concepts of eternal dwelling. This essay argues that these varied ideas, when thought together, provides a way of considering divine providence, and particularly divine preservation, within a psychoanalytic framework built around the death drive. [ABSTRACT FROM AUTHOR]

Today the city of Ḫarrān/Carrhae is mainly known for the famous battle, in which the Roman general Crassus was defeated by a Parthian army in 53 BCE. However, Ḫarrān was also one of the most important religious centres of North Mesopotamia. Since the Bronze Age, the moon god Sîn of Ḫarrān was popular in the wider region, and it is well known that the late Assyrian and Babylonian kings supported the cult and rebuilt the temple of Sîn. Archaeological evidence and written sources attest to the great popularity of Sîn of Ḫarrān at that time. Much less is known about the development of the cult in the subsequent periods, but the evidence assembled in this paper indicates that it continued to thrive. An important but so far largely ignored source for the study of Sîn are coins, which were minted at Ḫarrān in the second and third century CE. They suggest that some distinctive features of the Iron Age cult still existed in the Roman period. Most important in this regard is the predominance of aniconic symbolism. A cult standard, a crescent on a globe with tassels mounted on a pole, continued to be the main of representation of the god. In addition, two versions of an anthropomorphic image of the god can be traced in the coinage of Ḫarrān. The first shows him as an enthroned mature man. It is based on the model of Zeus, but his attributes identify the god as Sîn. The second version portrays him as a youthful, beardless god. Late antique sources frequently mention that the people of Ḫarrān remained attached to pagan religion, but the veracity of these accounts must be questioned. A reassessment of the literary and archaeological evidence suggests that the accounts of a pagan survival at Ḫarrān are hyperbolic and exacerbated by negative sentiments towards Ḫarrān among writer from the neighbouring city of Edessa. [ABSTRACT FROM AUTHOR]

This paper aims to investigate the reasons why, since the reign of Philip II, the "national" Zeus, venerated on Olympus and Dion and characterized by the oak crown, was abandoned in favor of the Olympian Zeus of Elis, characterized by the olive/oleaster wreath. We notice that while the members of the royal family display, in life and death, an oak wreath as an insignia of their kingship, and at the same time also as a symbol of their highest divinity, the kings themselves issue the image of the panhellenic god with an olive/laurel wreath on their coins. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology 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.)

Copyright of Espacio, Tiempo y Forma. Serie IV, Historia Moderna is the property of Editorial UNED 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.)

Copyright of Information Library Magazine 'INFOLIB' is the property of National Library of Uzbekistan named after Alisher Navoi 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.)