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391	IL COLLEGIO EPISCOPALE COME RAPPRESENTAZIONE DINAMICA IN FORMA DI RELAZIONI GIURIDICHE PAPA, ANTONIO FABRIZIO 14 May 2021 (has links) Con il presente lavoro ci si pone l’obiettivo scientifico di dotare di una adeguata dogmatica giuridica quella complessa realtà che è costituita dal configurarsi delle relazioni interne al Collegio episcopale, avanzando anche nella comprensione dell’aspetto intrinsecamente comunitario dell’ufficio episcopale quale risultato del rapporto di unitaria successione all’ufficio apostolico di diritto divino. Leggendo l’appartenenza al Collegio di quei membri che lo compongono uti universi attraverso il fondamentale valore ecclesiologico che ha l’inserimento sacramentale di essi nel “simbolismo dei Dodici” (cap. I), si giunge a configurare la compagine di coloro che sono uniti nel ministero episcopale nei termini di “universitas collegialis personarum inaequali iure" (cap. III), appurando - appunto a partire dalla questione terminologica di “collegium” (cap. II) - come sia effettivamente possibile dar vita a riflessioni sempre più pregnanti sul contributo che il pensiero teologico fornisce ai fini della strutturazione anche giuridica dell’empiria interna al carattere normativo della Chiesa. Può risultare così più agevole individuare le relazioni tra quei nuclei di significato che hanno condotto, in ambito cattolico, sia ad una nuova messa a punto e valorizzazione (teorica e pratica) della dottrina della collegialità episcopale in seno al Concilio Vaticano II sia al sempre più vivace prospettarsi di interessanti orizzonti in sede di riflessione canonistica ed ecclesiologica attuale. / The present work has the scientific aim of endowing with an adequate juridical dogmatics the complex reality that is constituted by the configuration of the internal relations of the College of Bishops, advancing also in the understanding of the intrinsically communitarian aspect of the episcopal office as a result of the relationship of unitary succession to the apostolic office of divine law. By interpreting the belonging to the College of those members who make it up uti universi through the fundamental ecclesiological value of their sacramental insertion in the "symbolism of the Twelve" (chapter I), one arrives at configuring the group of those who are united in the episcopal ministry in terms of "universitas collegialis personarum inaequali iure" (chapter III), demonstrating - starting precisely from the terminological question of "collegium" (chapter II) - how it is possible to give rise to increasingly pregnant reflections on the contribution that theological thought provides for the purposes of structuring, also juridically, the empirical internal normative character of the Church. In this way, it will be easier to identify the relationships between those nuclei of meaning that have led, in the Catholic sphere, both to a new development and enhancement (theoretical and practical) of the doctrine of episcopal collegiality within the Second Vatican Council and to the increasingly lively prospect of interesting horizons in the current canonical and ecclesiological reflection.
392	Abraham's Final Lekh-Lekha : Maimonides and Ibn Kaspi on Disobedience in the Akedah / Abraham’s Final לך-לך : Maimonides and Ibn Kaspi on Disobedience in the Akedah Saleh, Leo January 2023 (has links) No description available. Genesis 22 The Binding of Isaac The Binding The Akedah Aqedah Aqedat Abraham Isaac Maimonides Rambam Ibn Kaspi The Guide of the Perplexed Moreh Nevukhim Gevia Kesef Yoreh Deah Silver Goblet Disobedience Divine command Rabbinic Midrash Hebrew bible Redaction criticism Reception theory Intertextuality Genesis 22 Isaks Bindande Akedah Akedat Aqedah Aqedat Isak Abraham Maimonides Rambam Ibn Kaspi The Guide of the Perplexed Moreh Nevukhim Gevia Kesef Yoreh Deah Silver Goblet Hebreiska bibeln Olydnad Rabbinsk tolkning Midrash Redaktionskritik Receptionshistoria Intertextualitet Religious Studies Religionsvetenskap
393	Political Atheism vs. The Divine Right of Kings: Understanding 'The Fairy of the Lake' (1801) Post, Andy 30 April 2014 (has links) In 'Political Atheism vs. The Divine Right of Kings,' I build on Thompson and Scrivener’s work analysing John Thelwall’s play 'The Fairy of the Lake' as a political allegory, arguing all religious symbolism in 'FL' to advance the traditionally Revolutionary thesis that “the King is not a God.” My first chapter contextualises Thelwall’s revival of 17th century radicalism during the French Revolution and its failure. My second chapter examines how Thelwall’s use of fire as a symbol discrediting the Saxons’ pagan notion of divine monarchy, also emphasises the idolatrous apotheosis of King Arthur. My third chapter deconstructs the Fairy of the Lake’s water and characterisation, and concludes her sole purpose to be to justify a Revolution beyond moral reproach. My fourth chapter traces how beer satirises Communion wine, among both pagans and Christians, in order to undermine any religion that could reinforce either divinity or the Divine Right of Kings. / A close reading of an all-but-forgotten Arthurian play as an allegory against the Divine Right of Kings. John Thelwall (1764-1834) Romanticism Romantic literature Romantic poetry Romantic nationalism Romantic medievalism Romantic antequarianism Saxon antequarianism Norse/Viking antequarianism Celtic antequarianism Whig history Jacobinism political allegory closet drama Early Modern Christianity Church of England Anglicanism Loyalism Germanic paganism Anglo-Saxon England Britain Wales French Revolution Glorious Revolution English Civil War King James I &VI John Milton Algernon Sidney Samuel Taylor Coleridge William Wordsworth Robert Southey Edmund Burke Simon Cottle Torquato Tasso Edda Northern Antiquities King Arthur Arthurian Sir Walter Scott Classical republicanism republicanism radicalism anti-monarchism fire water beer cwrw wassail Eucharist Communion Gothic Divine Right of Kings Political atheism Judith Thompson Michael Scrivener
394	Religious reform, transnational poetics, and literary tradition in the work of Thomas Hoccleve Langdell, Sebastian James January 2014 (has links) This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition. 821
395	The name Jehovah on trial in Russia : Is it an inappropriate and disqualifying addition made to the Bible, or has the Russian nation been deprived of the awareness of its origin? Magnusson, Sandra January 2022 (has links) Because of the recent ban on a Bible translation, in part because of the renderingof God’s name as Jehovah, this thesis analyses what can be learned on the topic of the attitude in Russia towards that name from a historic viewpoint. Early occurrences of the name within the Russian Orthodox Church, as well as examples of prominent authors’ usage of the name in the secular literary sphere, are being discussed. Particular interest is paid to the literature of the 19th century, in an attempt to determine what knowledge the authors had access to, as well as to establish how familiar this rendering of the name was to the society. The analysis continues with literary examples from the 20th century, searching for indications that could reveal the time and possible reason for the altered connotations to the name. My interest is the cultural and historical perspective on the awareness of the name, whether it was a natural part of the cultural and religious heritage or not. And if it was – when and why was the general public deprived of that heritage?I believe that this interdisciplinary approach can provide a valuable picture, impossible to gain if the discussion would have been solely about religiousminorities’ rights. Banned Bible translation God’s name Russia Jehovah in Russian literature Jehovah in Russian history Russian Bible translation Russian Bible Society Divine name Gerasim Pavsky Pushkin Karamzin Dostoevsky Soviet Union propaganda Jehovah’s Witnesses имя Бога советская пропаганда Свидетели Иеговы Förbjuden bibelöversättning Guds namn Ryssland Jehova i rysk litteratur Jehova i rysk historia rysk bibelöversättning Ryska Bibelsällskapet Gerasim Pavskij Pusjkin Karamzin Dostojevskij sovjetisk propaganda Jehovas vittnen Specific Languages Studier av enskilda språk
396	Filosofiese analise van aspekte van die Nederduitse Gereformeerde Kerk se Geloofsleer / A philosophical analysis of aspects of the articles of faith of the Dutch Reformed Church Crouse, Johan Theodor 01 1900 (has links) Text in Afrikaans with abstracts in Afrikaans, English and Zulu. Translated title in English supplied / Die hoofdoel van die verhandeling is om die fundamentele aanspraak van die Nederduitse Gereformeerde Kerk aan te spreek dat sy belydenisskrifte, met spesifieke verwysing na daardie leerstellings wat met die vraag oor die ontstaan van die mensdom en die oorsprong van sonde handel en wat in 1619 deur die Sinode van Dordrecht aanvaar is, waar is. Hierdie leerstellings word (teologies) as waarhede voorgehou dat dit op die Bybel as die Woord van God gegrond is. Die vertrekpunt van die verhandeling is dat die betrokke leerstellings vanuit ’n toepaslike historiese konteks benader moet word wanneer die vraag van hulle geldigheid aangespreek word. Nog meer, betoog die verhandeling dat dit vandag epistemologies geregverdig is om te glo dat die betrokke leerstellings deur hedendaagse wetenskaplike bevindings en ander tersaaklike bewyse onwaar gemaak is. Die kwessie van waarheid moet daarom (her-)aangespreek word vanuit ’n perspektief wat moderne wetenskaplike bevindings insluit. Die Nederduitse Gereformeerde Kerk het egter in 2010 suggereer dat sy fundamentele leerstellings met daardie (wetenskaplike) bewyse wat dit onwaar maak, kan medebestaan. Die verhandeling demonstreer dat dit nie moontlik is nie. / Philosophy, Practical and Systematic Theology / M.A. (Philosophy) Filosofie van religie Nederduitse Gereformeerde Kerk Sinode van Dordrecht God Goddelike openbaring Bybel Ontstaan van die mensdom Erfsonde Waarheid Rede Geloof Wetenskaplike verduideliking Doksastiese agent Epistemologiese regverdiging Philosophy of religion Dutch Reformed Church Synod of Dordrecht God Divine revelation Bible Origin of humankind Original sin Truth Reason Faith Scientific explanation Doxastic agent Epistemological justification Ifilosofi yenkolo ISonto LamaDashi Eliguqukile UNkulunkulu Isambulo sikaNkulunkulu iBhayibheli Imvelaphi yabantu Isono sokuqala Iqiniso Isizathu Ukholo Incazelo yesayensi Inxusa lezinkolelo 238.4268 South Africa -- Church history Church and state -- South Africa
397	A promise kept: the mystical reach through loss Collins, Jody 04 October 2019 (has links) The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you. / Graduate / 2020-06-25 mystic mysticism apophatic cataphatic mystical mystical reach a promise kept empty promise broken promise reverence epiphany losing-to-find gnosis loss union divine will parsing perfection Caleb Lanz put pain to work wholehearted emptiness the empty room first wall second wall third wall dark corner of denial stonewall breaking the forth wall return to centre Promised Land abyss gap standing in the gap void memoir contemplative prayer contemplation everywhere and nowhere revelation illumination ineffable ineffability metaphor higher self self-giving self-emptying embodied emptiness higher soul spirit the dark night of the soul mystical union God breakthrough infinity infinite dynamism spiritual instruction invitation to spirit paradox symbol eulogy spiritual eyes spiritual heart looking into the slow reveal remaining sudden I am everywhere and nowhere what is what ought to be what can be what will be what is as it already is on earth as it is in heaven no-self unknown spirituality
398	The Third World evangelical missiology of Orlando E. Costas Tippner, Jeffrey E. January 2013 (has links) This thesis examines the missiological writings of Orlando E. Costas (1943-1987), particularly The Church and Its Mission: A Shattering Critique from the Third World (1974); Theology of the Crossroads in Contemporary Latin America (1976); Christ Outside the Gate (1982); and Liberating News: A Theology of Contextual Evangelization (1989). From the early 1970s until his death in 1987 he wrote over 130 articles and 12 books in both Spanish and English that addressed key missiological concerns. A careful reading of a selection of Costas's texts oriented around a hymn, a gospel song, a psalm, and a poem provides the shape of this thesis. This thesis argues that Costas formulated a Third World evangelical missiology. Chapter one investigates what Costas's autobiographical material expressed about his positions on conversion, Protestant evangelicalism, missiology, and those living on the ‘periphery' of life. Chapter two recognises his commitment to the peoples of Latin America and the Caribbean in particular and the Third World in general. Chapter three explores Costas's analysis of the Latin American Protestant Church in a revolutionary situation in the continent and chapter four examines his survey and critical appraisal of Latin American liberation theology. Chapter five recognizes the pastoral shape of Costas's missiology. Chapter six explores his critical interaction with two more conservative evangelical missiological positions, the Church Growth Movement and Peter Beyerhaus and the Frankfurt Declaration, and chapter seven surveys the discussion within the international evangelical community regarding the relationship between evangelism and social responsibility. Chapter eight examines Costas's Liberating News as an expression of Third World evangelical missiology. Chapter nine considers the theological issue of penal substitutionary atonement and his missiology. The thesis concludes with an appraisal of the issues and contributions of Costas's Third World evangelical missiology to current missiological discussion. 269.2
399	Physical and metaphysical zones of transition : comparative themes in Hittite and Greek Karst landscapes in the Late Bronze and Early Iron ages Hay, Anne Persida 01 1900 (has links) English, Afrikaans and Zulu summaries / While there is increasing interest in the effect of landscape on ancient imagination, less attention has been paid to the impact of restless karst hydrology on ancient beliefs. By identifying shared themes, this study compares and contrasts the way Hittites and Aegean people in the Late Bronze and Early Iron Ages reshaped peripheral karst landscapes into physical and imagined transitional zones. Karst geology underpins much of the Aegean and Anatolian landscape, allowing subterranean zones to be visible and accessible above ground via caves, springs, sinking streams, sinkholes and other unusual natural formations. In both cultures, certain dynamic landscapes were considered to be sacred porous points where deities, daemons, heroes and mortals could transit between cosmic realms. Evidence suggests that Hittites and Aegean people interpreted dramatic karst landscapes as liminal thresholds and spaces situated between the world of humans and the world of deities. Part One investigates physical zones of transition via the karst ecosystems of rural sanctuaries. Part Two considers the creative interpretation in myth and iconography of karst phenomena into metaphysical zones of transition. The examples reveal the way in which Hittites and Aegean people built their concept of the sacred on the extraordinary characteristics of karst geology. Numinous karst landscapes provided validity and a familiar reference point for the creation of imagined worlds where mortal and divine could connect. / Vandag is daar toenemende belangstelling in die effek van die landskap op die verbeelding van die mensdom in die oudheid - maar minder aandag word bestee aan die impak van die rustelose karst landskap op die mens se gelowigheid in die oudheid. Deur die identifisering van sekere gemene temas, vergelyk hierdie verhandeling die manier waarop die Hetiete en die Egeïese volkere in die Laat Brons- en vroeë Ystertydperke die omliggende karstlandskap herskep het in fisiese en denkbeeldige oorgangszones. Die Egeïese en Anatoliese landskap bestaan grotendeels uit karst geologie, met tot gevolg dat ondergrondse zones bo die grond sigbaar en toeganklik is in die vorm van grotte, bronne, sinkgate en ander uitsonderlike natuurlike formasies. In beide bogenoemde kulture is sekere landskapstonele beskou as heilige en poreuse punte waar gode, demone, helde en sterwelinge tussen die kosmiese zones kon beweeg. Die getuienis van die tyd suggereer dat die Hetiete en die Egeïese volkere die dramatiese karst landskappe as grense of drempels tussen hulle wêreld en dié van die gode beskou het. Deel Een ondersoek die fisiese oorgangszones deur te kyk na die karst ecostelsels waarin plattelandse heiligdomme hulle bevind het. Deel Twee beskou die kreatiewe gebruik van karst verskynsels as voorstellings van metafisiese oorgangszones in die gekrewe bronne en ikonografie. Die geselekteerde voorbeelde dui aan die manier waarop die Hetiete en Egeïese volke hulle konsepte van heiligdom gebaseer het op die buitengewone verskynsels van karst geologie. Numineuse karst landskappe het hulle idees gestaaf en ‘n bekende verwysingspunt uitgemaak waar die menslike en die goddelike met mekaar in kontak kon kom. / Ngenkathi intshisekelo ekhulayo yethonya lokwakheka komhlaba emcabangweni wasendulo, kunakwe kancane umthelela we-karst hydrology engenazinkolelo ezinkolelweni zasendulo. Ngokukhomba izingqikithi okwabelwana ngazo, lo mqondo uqhathanisa futhi uqhathanise indlela amaHeti nabantu base-Aegean kweLate Bronze kanye ne-Early Iron Ages abuye abuye abumbe kabusha imigwaqo ye-karst yomngcele ibe yizingxenye zesikhashana zomzimba nezicatshangwe. I-Karst geology isekela kakhulu indawo yezwe i-Aegean ne-Anatolian evumela ukuthi izindawo ezingaphansi komhlaba zibonakale futhi zifinyeleleke ngaphezu komhlaba ngemigede, iziphethu, imifudlana ecwilayo, imigodi yokushona nokunye ukwakheka okungokwemvelo okungajwayelekile. Kuwo womabili amasiko izindawo ezithile eziguqukayo zazithathwa njengezindawo ezingcwele zokungena lapho onkulunkulu, amademoni, amaqhawe nabantu abafayo bengadlula phakathi kwezindawo zomhlaba. Ubufakazi bukhombisa ukuthi amaHeti nabantu base-Aegean bahumusha imidwebo emangazayo yekarst njengemikhawulo yemikhawulo nezikhala eziphakathi komhlaba wabantu nezwe lonkulunkulu. Ingxenye yokuqala iphenya izindawo eziguqukayo zomzimba ngokusebenzisa imvelo ye-karst yezindawo ezingcwele zasemakhaya. Ingxenye Yesibili ibheka ukutolikwa kokudala kunganekwane nakwizithonjana zezinto ze-karst kube izingxenye eziguqukayo zenguquko. Izibonelo ziveza indlela abantu abangamaHeti nabantu base- Aegean abawakha ngayo umqondo wabo ongcwele ngezimpawu ezingavamile ze-karst geology. Amathafa amahle we-karst ahlinzeka ngokusebenza kanye nephuzu elijwayelekile lesethenjwa lokwakhiwa kwamazwe acatshangelwe lapho abantu abafayo nabaphezulu bangaxhuma khona. / Biblical and Ancient Studies / M. A. (Ancient Near Eastern Studies) Zones of transition Liminal Metaphysical Karst hydrology Hattian Hittite Anatolia Aegean Greek Late Bronze Age Early Iron Age Rural sanctuaries Landscape monuments Holy mountains Sacred springs Thermal springs Sinking rivers Sinkholes Caves Maquis Marsh Meadow Sacred groves Bee Bee maiden Cosmogony Underworld Afterlife Tartarus Telepinu Trophonios Divine Road of the Earth Sun Goddess of Arinna (and the Earth) Artemis Hecate Heracles Hermes Gavurkalesi Mt Oeta Ivriz Brauron Delphi Sudburg Lebadeia 203.5093 Sacred space -- Aegean Sea Region Sacred space -- Turkey Greeks -- Religion Hittites -- Religion Karsts -- Aegean Sea Region Karsts -- Turkey Physical geography -- Aegean Sea Region Physical geography -- Turkey Bronze age -- Aegean Sea Region Bronze age -- Turkey Iron age -- Aegean Sea Region Iron age -- Turkey

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