Väärikas mälestusmärk tartu keelele
Review of: Johannes Gutslaffi piiblitõlge 1647-1657. Väljaande koostanud Maeve Leivo, Ahti Lohk, Kristiina Ross, Kai Tafenau. Eesti Keele Sihtasutus, 2013. 499 lk.
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Review of: Johannes Gutslaffi piiblitõlge 1647-1657. Väljaande koostanud Maeve Leivo, Ahti Lohk, Kristiina Ross, Kai Tafenau. Eesti Keele Sihtasutus, 2013. 499 lk.
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Omal ajal, kui püüdsin aru saada mõnest Johannese evangeeliumi päätükist kreeka originaalis, rabas mind üks kirjakoht. Joh 3,8, mis Toomas Pauli ja Uku Masingu tõlkes kõlab: „Tuul puhub, kuhu ta tahab, ja sa kuuled ta häält, kuid ei tea, kust ta tuleb ja kuhu läheb. Niisama on kõigiga, kes on sündinud Vaimust.
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The interactive mobile application Biblija365, developed and launched in Croatia on March 1, 2017, has been operational for six years. Behind this title, we find the first Croatian interactive mobile application intended for Bible reading, but also for different other social activities that the Biblija365 organization team organized or supported, and which were organized under the title B365+. Today, the B365 team’s activity can be seen through the presence of the now widely known and used application for Bible reading, through the social engagement in promoting Bible reading together with the annual “Public Reading of the Bible,” and through organization or support of numerous conferences that place the most important book in the world at their center.
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Review of: William Lane Craig, In Quest of the Historical Adam: A Biblical and Scientific Exploration, Grand Rapids, Michigan: William B. Eerdmans Publishing, 2021, pp. 421
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The present study aims to address the support link between the two values: religion through the messages of Divine inspiration and inspiration and human values as a given of the former. Human values have their own fields of valorization and research methods, through which the research object deeply interferes with the science of law, but also with other branches of social sciences through which they are treasured, researched, preserved, recommended, respected and evoked in historical works , literature, ethics and integrity, etc., obviously these subjects are always in the vanguard of novelty, without limits of exhaustion.
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Peace has always been a fundamental value for all peoples, cultures and societies around the world. In the current socio-political context, the topic of global peace is of great importance. In this study, we will present a general Christian perspective on the subject of world peace, presenting the notion of peace in the Bible and in some writings of the Holy Fathers of the Church. The study also addresses an ethical-theological dimension on peace, according to the opinions of some Christian moralist theologians, in the context of the military conflict in Eastern Europe. It is the moral duty of every Christian to take it upon himself to maintain the state of inner and outer peace where he works and to pray for the peace of all.
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The mystique is a way of existence and knowledge that reveals the possibility of a relationship between the human consciousness and the Absolute. During the mystical ecstasy, the mystery of the Supreme Being is revealed, and the union with it takes place. The mystical union is hard to describe in precise terms, henceforth the difficulty the mystics face when they attempt to develop their experience rationally. Because it’s an union based on love, it’s hard to conceptualize. The mystical knowledge is placed beyond what the language can describe, it remains foreign to the common experience and it can hardly be described in words that hold a well determined significance. The mystical language is, at many times, allusive, ineffability being a general characteristic of the mystical experience. The mystical experiences can be especially overwhelming, because they sometimes create a huge discrepancy with the values and concrete realities of day-to-day life. However short and rare they are, their transforming potential is great and they significantly improve the life and personality of those who experience the liberty of opening gates of perception that are inaccessible to most.
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In this article, the author studies the importance of peace in respecting human rights. First of all, In the first part, the author analyzes peace, as a perennial human value, and he define it from a biblical perspective. Genuine and lasting peace is spiritual, and it springs from God. The Bible reveals the peace has three fundamental dimensions. First of all, there is the peace with God – the reconciliation of man with God, which was fulfilled by the Lord Christ through His death on the cross and through His resurrection, a peace received only by those who come with repentance and faith to the Savior Jesus. The second dimension is the peace of God – the peace of mind of the man who is reconciled to God and who lives under the authority of Jesus, the Lord of Peace. The third aspect is the peace with fellow men – which provides harmonious relations between persons or between communities and is a result of peace with God and inner peace. The Christian who received peace with God became a peacemaker in the community. The conclusion of this study is that, in the absence of peace, human rights are violated much more easily and more seriously than in the context of peace. That is why, both in interpersonal relations and in the community, peace must be preserved and promoted, and conflicts must be resolved through dialogue, respecting human dignity and human rights.
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Introducing the distinction between non-sematic and sematic language, the article esamines a difference between non-sematic and sematic racism and how this distinction is presented in the Pope Francis’ Fratelli Tutti. It offers an outline for further investigation of relations between language and reality.
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The abundant literature on the Ghent Altarpiece, one of the most important artworks of the Northern Renaissance, completed in 1432 by Van Eyck, often claims that the Annunciation scene on that altarpiece is simply an illustration of the text Lk 1:26–38, followed faithfully by Van Eyck. Although it is beyond doubt that Van Eyck drew inspiration from that text, this paper attempts to establish and explore a different hypothesis, namely that Van Eyck intentionally moved away from Luke’s text of the Annunciation, and for a very good reason, which is related to the composition and the message of the Ghent Altarpiece as a whole. The paper approaches this ‘unconventional’ hypothesis primarily by analyzing two possible approaches to the text of the Annunciation; the idyllic and the kenotic one. In this context, Van Eyck’s way of presenting the Annunciation is observed from the perspective of the theoretical contributions to the hermeneutics of Luke’s text, primarily in the work of Søren Kierkegaard and Joseph Ratzinger, in line with the kenotic (or existential) interpretation.
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In the late modern era, many conventionally accepted issues have been challenged by various political agendas, secularized categories, and social ideologies. One of these fundamental issues is the understanding of the human body and its role and destiny.This issue is at the core of defining gender. The rising popularity of ideologies about gender fluidity has been seeking to obliterate difference in gender, transform the body, and refashion gender roles. However, in Orthodox theology, the God-given roles, qualities, and functions of human beings ought to lead to one essential calling: holiness. Diverse living experiences of human beings, married and single alike, point to a greater mystery beyond cultural and social differences and technological advances. All Christians, regardless of gender (male or female) and status (married or single), are invited to become earthly angels and heavenly humans. This paper revisits various patristic views on the body in both its protological and the eschatological dimensions and its impact on gender. It also analyzes the implication of the patristic understanding of Christian anthropology and its impact on today’s gender ideologies. It attempts to present anthropology from the experiential life of the Church, taking into consideration that postmodern thought doubts all metanarratives. It draws on various living models of Christians, whether male or female, who are icons of divine faces reflecting beauty and light of God’s glory. These models express the Divine mystery of how the power of the Holy Spirit inhabiting the human beings in body and soul transfigures them in Divine Light and renders them earthly angel, without losing their gender identity.
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Pope Francis has spoken many times about the priesthood and his vision of the priest in the new millennium. The essence of the priesthood does not change, but the style, the manner of holding office and the methods of conduct must change according to the new circumstances of life. The figure of the priest and his ministry are always called to "redefine themselves", to be transformed and in some way "converted", according to the spiritual and theological development of the Church, and taking into account the signs of the times present in the concrete life of the People of God. This article is an attempt to capture the most important features of the priest emphasized by Pope Francis, which seem important in the new era of intense changes.
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This paper applies the transdisciplinary methodology to theological epistemology by introducing the synergistic-generative knowledge, real, reality, perception and hidden third, in the interpersonal dialogue I-Thou. It explores the epistemic approach to Yeshua ha Mashiah as the hidden third who opens the transdisciplinary window to knowing God. The transdisciplinary epistemic window allows for a top-down and bottom-up movments to better understand the epistemic role of Jesus Christ in knowing Deus absconditus. Being simultaneous filius hominis and Filius Dei, Deus and Imago Dei, He plays the role of the hidden third between Deus and Imago Dei in the I-Thou salvific encounter.
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The purpose of this study is to find and highlight the most striking pieces of the Last Supper in the examples of the Gospels and Psalters created on the territory of the Byzantine Empire in the 10th – 14th centuries, as well as to analyse the iconography and trace the development of the plot over the centuries. The study reflects the following aspects: how the early Christian sources influenced the formation of this plot and how long they continued to exist, what sources the masters employed to create these works, and how individual artistic details and elements pass from one work to another.
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The paper analyzes game-related topics found in the Bible and the Koran. As far as the Bible is concerned, the material has been extracted and described using such keywords as: competition, fight, competitors, rivals, and play while for the Koran, the keywords included: game, maisir, and divination. The conclusion is that while the Bible praises participation in contests and likens it to life, the Koran discourages people from gambling equating it with blind chance which entices one away from Allah.
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The article looks into five books on religious didactics published by the Calvinists in Eisleben in 1863–1865: Atsiminimas da geroje adijnoje, Nusidawimas biedna Joniuka, Prisiwertimas grieszna żmogaus ing Diewą, Wartojmas arba meginimas patis sawę and Gromata Naszłaitela ing sawa mieła Iszganitoja, which bibliographers and historians claim to have been written by Alexander Raphael Moczulski. A textological analysis has revealed Prisiwertimas not to have been drafted by Moczulski. This is evidenced in the differences in the spelling and the language of the texts covered by the analysis, the mismatched hypernormalisms, and the specific characteristics of the edits made to Biblical quotes and hymns. Certain qualities of the language in Prisiwertimas demonstrate that, unlike Moczulski, the editor of this text was under the influence of both the subdialect of Biržai and the subdialects of the northern Panevėžys region further to the west. Furthermore, Prisiwertimas features a much larger number of unique morphological forms not recorded elsewhere, which indirectly reflect the typical truncation of the ending of the Panevėžys subdialect and the resultant uncertainty on the editor’s part with regard to how certain parts of the text were to be written. The spelling and the language of the rest of the tracts covered by the analysis have a lot in common: without a shadow of doubt, they were drafted by the same person, as likely as not Moczulski. The hypercorrections that are present in the books edited by Moczulski suggest that, just like many Calvinists of the period, he was inclined to support the norms of the traditional Kėdainiai variant, even though by then the hub of Reformer activity had relocated to Biržai. Most efforts were focused on dropping the nasal reflexes of the East Aukštaitians. It is probable that all five publications covered by the analysis are not original tracts, but rather translations from German or Polish, even though no specific sources have yet been discovered (some references could be evident in the illustrations to the texts, particularly those that have a caption in Polish or German). The ample Biblical quotations in the books have been found to have been adopted from Bt¹ (or Bt²) and from the Lithuania Minor translation of the OT of the Bible that had been in circulation since 1735 (at least some of the tracts in question relied on the original 1735 edition). The research has allowed for the sources of the hymns featured in the books to be updated. The hymns were not original: one of them was a new translation of Friedrich von Lehr’s Spruch von der Bibel, others were adaptations of earlier Lithuanian tracts, such as the 1845 Calvinist hymnal, and several Lithuania Minor publications (in particular the official Lutheran hymnal). One hymn featured in Prisiwertimas has a very unique source: a rhymed text of a prayer from a translation of Rojaus Darželis (The Garden of Eden), a pietistic prayer book by Johann Arndt (its 1845 edition, in all likelihood), which had been supplied by Lithuania Minor worshippers at home. The rather intense use of Lithuania Minor Lutheran hymns in tracts by Lithuanian Reformers was yet another sign of vigorous collaboration between the two Protestant branches. The need for this collaboration was admitted by the Calvinist synod of 1862. It was critical for the continued existence of the Lithuanian Reformer Church.
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The psalter contained in the Hvalov zbornik of 1404 (Kuna et al. 1986) is the only example of this text extant in manuscripts associated with the Bosnian krstjani. It has been variously interpreted as evidence either that they did not in fact reject the Old Testament, or that they were familiar only with those books of Scripture which were most frequently used liturgically in the medieval church: the Gospels, Acts and Epistles, and Psalter. On the basis of detailed textual analysis, it is argued: 1. that as indicated by Jagoda Jurić-Kappel, Hval’s psalter is dependent on a revised translation which came into use among the Orthodox Bulgarians and Serbs in the fourteenth century; 2. that the unusual presentation of the text and the numerous corruptions which it exhibits suggest that the scribe was not familiar with any Church Slavonic version of the Psalter.
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The present text is a chronicle of the volume De l’homme extérieur à l’homme intérieur : l’anthropologie spirituelle de saint Jean Cassien, signed by deacon Florin Petre. Deacon Florin Petre belongs to a new generation of theologians who dare to be modern precisely through the tireless search for an ideal relationship between tradition, experience and knowledge. At Florin Petre, the deep and successful study of theology is ennobled by the lucid and pious gesture of searching for the Truth with the support of unceasing prayer. His work, dedicated to Saint John Cassian, is the logical continuation of an exceptional doctoral thesis, presented with great success at the Faculty of Theology in Strasbourg. Father Florin Petre describes Saint John Cassian as a founder of monaster- ies but also as a spiritual builder, a theoretician of prayer, but also an ascetic in the purest sense of the term.
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Considered an unclean animal in Jewish monotheism, the goat’s demonological history begins for the Jews with the establishment of the Yom Kippur holiday and ends with the Witches’ Sabbath, intentionally associated with the Jewish Sabbath. Beyond the Christian terrors projected as a shadow over the Jewish people, we are dealing with a continuity of an intention whose permanence had to be ensured. From a demonological point of view, evil had to survive by the constant imposition of an “inverted” monotheism, in what we might call the “understanding” of Good and Evil for this world. From the biblical verses: “Aaron shall cast lots for the two goats: one lot for the Lord and one lot for Azazel” (Leviticus, 16, 8), to the at least curious expression of Jesus: “Render to Caesar what is Caesar’s, and to God what is God’s!” (Matthew 22, 21), it is only one step to ascertain the still active belief in monotheism, from the heart of Judaism of the first century. Thus, the presence of the impure in the goat of Azazel, will continue with the image of Caesar associated with the evil angel Samael or “God’s poison”, passing through the ages, in Christianity in the sabbatical rite of the witches. One constant remains: the constant antagonism against the Jewish people.
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