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Journal articles on the topic 'Eschatologie ancienne'

Author: Grafiati
Published: 28 February 2023
Last updated: 1 March 2023

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1

Davids, Peter H. "Eschatologie–Eschatology: The Sixth Durham-Tübingen Research Symposium: Eschatology in the Old Testament, Ancient Judaism and Early Christianity (Tübingen, September, 2009). WUNT 272." Bulletin for Biblical Research 22, no. 4 (2012): 611–13. http://dx.doi.org/10.2307/26424365.

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2

Myers, Jason. "Eschatologie-Eschatology: The Sixth Durham-tüBingen Research Symposium: Eschatology in Old Testament, Ancient Judaism, and Early Christianity (Tübingen, September 2009). Edited by Hans-JoachimEckstein, ChristofLandmesser, and HermannLichtenberger. WUNT 27." Religious Studies Review 38, no. 4 (2012): 241–42. http://dx.doi.org/10.1111/j.1748-0922.2012.01650_22.x.

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3

Burnett, Clint. "Going Through Hell; ΤΑΡΤΑΡΟΣ in Greco-Roman Culture, Second Temple Judaism, and Philo of Alexandria". Journal of Ancient Judaism 4, № 3 (2013): 352–78. http://dx.doi.org/10.30965/21967954-00403004.

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This article questions the longstanding supposition that the eschatology of the Second Temple period was solely influenced by Persian or Iranian eschatology, arguing instead that the literature of this period reflects awareness of several key Greco-Roman mythological concepts. In particular, the concepts of Tartarus and the Greek myths of Titans and Giants underlie much of the treatment of eschatology in the Jewish literature of the period. A thorough treatment of Tartarus and related concepts in literary and non-literary sources from ancient Greek and Greco-Roman culture provides a backdrop for a discussion of these themes in the Second Temple period and especially in the writings of Philo of Alexandria.
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4

Lory, Pierre. "Le discours eschatologique dans la mystique musulmane ancienne(iie-ive siècles AH)." École pratique des hautes études. Section des sciences religieuses, no. 125 (September 1, 2018): 405–10. http://dx.doi.org/10.4000/asr.2122.

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5

DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo." Vetus Testamentum 56, no. 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.
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Kirsanova, Anna Vladimirovna. "Catastrophism and eschatology in the context of religion, philosophy, and art." Uchenyy Sovet (Academic Council), no. 6 (May 25, 2022): 407–21. http://dx.doi.org/10.33920/nik-02-2206-08.

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The article deals with the concepts of catastrophism and eschatology, which are directly related to the mythological and religious vision of the world. The author shows that ideas about the other world have deep psychological roots and, along with moral aspects, thoughts about retribution and judgment in a different reality, as well as gaining bliss, were already present in the mythology of Ancient Egypt, ancient mythology and philosophy. The material of the article can be useful for the disciplines "History of Culture", "History of Religion", and "Culturology".
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7

Goff, Matthew. "Revealed Wisdom and Inaugurated Eschatology in Ancient Judaism and Early Christianity." Journal for the Study of Judaism 39, no. 1 (2008): 125–26. http://dx.doi.org/10.1163/157006308x258113.

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8

Peres, Imre. "Orfické zlaté lístky." TEOLOGICKÁ REFLEXE 28, no. 2 (2022): 121–36. http://dx.doi.org/10.14712/27880796.2022.2.1.

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Orphic Gold Tablets.The Orphics (ὀρφικοί) were a religious movement originating sometime in the 7th–6th centuries BC in ancient Greece, but was gradually formed and evolved, adopting various elements from surrounding religious movements and cults. Its emergence was probably a result of various preconditions, but what is safely known is that it pioneered a so-called positive eschatology and offered the hope of afterlife communion with the heroes and gods. To affirm the hope of a positive afterlife, the dead were placed in their graves with golden petals on their chest or on their head, often in the shape of an ivy leaf, containing instruction on navigation in the underworld and how to get past its guardians to the coveted kingdom of Persephone. The texts also contained passwords that were supposed to ensure entry between the heroes and gods and meant a certain degree of deification of the dead. It is believed that sometime in the middle of his life – after the death of Socrates – even Plato himself joined this movement, and in his later works began to speak of the gods with greater respect and to elaborate more deeply on the fate of the soul after death. In his texts, some typical Orphic expressions appear. Orphism as a “revival movement” may also have had some influence on the formation of Christian eschatology. In any case, with its positive eschatology, it may have enabled the Christian mission to penetrate more effectively into the thought and beliefs of people of the time who, expected in their personal lives the positive eschatology that the Apostolic Church proclaimed and gradually completed.
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9

Graf, Fritz. "Gold Has Many Uses." Archiv für Religionsgeschichte 17, no. 1 (2016): 11–24. http://dx.doi.org/10.1515/arege-2015-0002.

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Abstract In this paper, I discuss a group of gold tablets from graves in Judaea-Palaestina from about 200 CE. I connect the text in these tablets with a well known funerary acclamation that originated in the East and was brought to the Latin West by immigrants and argue, against earlier scholars, that these tablets mark the very home of this acclamation and express a peculiar eschatology. I end with remarks on the multiple uses of inscribed gold tablets in ancient religions.
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10

Kravtsov, Sergey R. "Synagogue Architecture of Latvia between Archeology and Eschatology." Arts 8, no. 3 (2019): 99. http://dx.doi.org/10.3390/arts8030099.

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Synagogue architecture during the second half of the nineteenth century and the early part of the twentieth century was seeking novel modes of expression, and therefore the remains of ancient synagogues that were being discovered by western archeologists within the borders of the Biblical Land of Israel became a new source of inspiration. As far away as the New World, the design of contemporary synagogues was influenced by discoveries such as by the American Jewish architect, Arnold W. Brunner, who referenced the Baram Synagogue in the Galilee in his Henry S. Frank Memorial Synagogue at the Jewish Hospital in Philadelphia (1901). Less known is the fact that the archaeological discoveries in the Middle East also influenced the design of synagogues in the interwar period, in the newly-independent Baltic state of Latvia. Local architects picked up information about these archaeological finds from professional and popular editions published in German and Russian. Good examples are two synagogues along the Riga seaside, in Majori and Bulduri, and another in the inland town of Bauska. As was the case in America, the archaeological references in these Latvian examples were infused with eschatological meaning.
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11

Young, Frances. "Naked or Clothed? Eschatology and the Doctrine of Creation." Studies in Church History 45 (2009): 1–19. http://dx.doi.org/10.1017/s0424208400002370.

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A Paper on life after death in the early church should probably begin with the underworld: Sheol in the Hebrew Bible, Hades, in Greek mythology, with parallels in ancient Mesopotamia, Egypt and Persia. It should reflect on the universally connected theme of judgment and its importance for theodicy, and address the wide variety of beliefs discernible in the New Testament and its background, especially in the apocalyptic literature. It should consider the so-called intermediate state, and the supposed distinction between the Greek concept of the immortality of the soul and the Hebrew idea of resurrection: which takes us full circle, since the latter notion assumes the picture of shades in the underworld brought back to full-bodied living – as indeed the traditional Anastasis icon of the Eastern Orthodox tradition makes dramatically clear, Christ springing up from the grave and hauling Adam up with one hand and, often though not invariably, Eve with the other.
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12

Fozi, Navid. "Neo-Iranian Nationalism: Pre-Islamic Grandeur and Shi'i Eschatology in President Mahmud Ahmadinejad's Rhetoric." Middle East Journal 70, no. 2 (2016): 227–48. http://dx.doi.org/10.3751/70.2.13.

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In 2009, Iranian president Mahmud Ahmadinejad began to invoke nationalist sentiments by paying homage to Iran's pre-Islamic history; a significant shift from 30 years of disparaging this period. Tracing the religious and political genealogies of Ahmadinejad's discourse, this article analyzes the climate that rendered both the Islamic Republic's Shi'i-oriented nationalism and the secular alternative proposed by the Pahlavi dynasty politically inadequate. Such a climate provided conditions to amalgamate, albeit incompletely, a “neo-Iranian” nationalist discourse based on restoring ancient Persia's grandeur and bolstered by Shi'i eschatology.
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13

Sinai, Nicolai. "Religious poetry from the Quranic milieu: Umayya b. Abī l-Ṣalt on the fate of the Thamūd". Bulletin of the School of Oriental and African Studies 74, № 3 (2011): 397–416. http://dx.doi.org/10.1017/s0041977x11000309.

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AbstractUnlike most ancient Arabic poetry, the poems attributed to Umayya b. Abī l-Ṣalt treat subjects that are also prominent in the Quran, such as creation, eschatology, and episodes from Biblical history. The authenticity of this corpus has, however, been the subject of some controversy. After a critical survey of previous scholarship, this article examines one particular passage from the Umayya corpus dealing with the destruction of the ancient tribe of Thamūd, which, it is argued, is likely to be pre-Quranic. The article then proceeds to highlight the crucial differences, both in content and in literary format, that exist between Umayya's retelling of the Thamūd narrative and its earliest Quranic version, and concludes with a number of general remarks on the Quran's religious milieu as reflected in Umayya's literary output.
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14

Dragnev, Emile. "Le programme iconographique du système d’élévation de la tour de la nef de l’église de la Vraie Croix de Pătrăuți." Eikon / Imago 4, no. 2 (2015): 15–46. http://dx.doi.org/10.5209/eiko.73459.

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L’église de Pătrăuți, bâtie en 1487 par le prince régnant de Moldavie, Étienne le Grand, a reçue son décor de peintures après cette date. C’est la plus ancienne des églises conservées, dont la tour de la nef est élevée sur un système de deux séries d’arcs superposés, appelé “voûte moldave”, et présente le premier exemple d’adaptation du programme iconographique au ce nouveau type d’élévation de la tour. Structurellement, le programme iconographique du système d’élèvement de la voûte est en continuité des principales dispositions de l’époque paléologue, mais en introduisant des éléments nouveaux, qui seront assimilés par la peinture murale postérieure en Moldavie, ce que lui accorde une position intermédiaire entre les traditions de la peinture byzantine et post-byzantine du XVIe siècle. D’un intérêt particulier sont les inscriptions sur les rouleaux des prophètes, lesquelles suivent seulement en partie le répertoire de l’époque précédente, et se distinguent par un accent eschatologique prononcé.
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15

Watts, James W. "Psalm 2 In The Context Of Biblical Theology." Horizons in Biblical Theology 12, no. 1 (1990): 73–91. http://dx.doi.org/10.1163/187122090x00046.

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AbstractPsalm 2 is an intersection in which a variety of issues in biblical theology meet. The psalm impacts upon our understanding of monotheism in ancient Israel, the religious nature of Judah's royal ideology, the origins of eschatology, and New Testament Christology. Theological reflection on Ps 2 should therefore not only consider the recent exegetical discussions of the text, but also the theological issues raised by the Old Testament context, the New Testament's use of the psalm, and the history of the psalm's interpretation. In what follows, a survey of all these aspects will lay the basis for a theological construal of this biblical text.
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16

Ćirković, Milan M. "Entropy and Eschatology: A Comment on Kutrovátz's Paper "Heat Death in Ancient and Modern Thermodynamics"." Open Systems & Information Dynamics 09, no. 03 (2002): 291–99. http://dx.doi.org/10.1023/a:1019716815925.

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Recent intriguing discussion of heat death by Kutrovátz is critically examined. It is shown that there exists another way of answering the heat death puzzle, already present in the ancient philosophical tradition. This alternative route relies not only on the final duration of time (which has been re-discovered in modern times), but also on the notion of observational self-selection, which has received wide publicity in the last several decades under the title of the anthropic principle(s). We comment here on some further deficiencies of the account of Kutrovátz. Although the questions Kutrovátz raises are important and welcome, there are several errors in his treatment of cosmology which mar his account of the entire topic. In addition, the nascent discipline of physical eschatology holds promise of answering the basic explanatory task concerning the future evolution of the universe without appealing to metaphysics. This is a completely novel feature in the history of science, in contradistinction to the historical examples discussed by Kutrovátz.
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17

Mollett, Margaret. "Moments of Millennium: Three Fictionalisations of Revelation 20 in Relation to Zoroastrian Eschatology." Religion & Theology 20, no. 1-2 (2013): 60–83. http://dx.doi.org/10.1163/15743012-12341250.

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Abstract While the Millennium as described in Revelation 20 is the penultimate terminus in the premillennial dispensational end-time scheme, not much attention has been given by scholars or commentators to its precise nature. Scant mention is made of the nature of human life during this period. Claiming fidelity to absolute literalism, yet lavish in artistic license, three authors have recently plotted fictional accounts of what they imagine will happen after Christ returns to earth to reign for 1000 years. These novels are 1000. . .a Novel of the Millennium by Salem Kirban, Kingdom Come by LaHaye and Jerry Jenkins and Thunder in Paradise: Satan’s Last Storm by Jonathan Cash. This article seeks to draw out a correlation between these animated accounts and the text of Revelation 20, and in a step further, to examine their apparent resemblances to ancient Iranian texts in the post-exilic period.
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18

Lory, Pierre. "Aspects de l’ésotérisme chiite dans le Corpus Ǧābirien : Les trois Livres de l’Elément de fondation." Al-Qanṭara 37, no. 2 (2017): 279. http://dx.doi.org/10.3989/alqantara.2016.009.

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Le vaste corpus alchimique attribué à Ǧābir ibn Ḥayyān comporte d’importants éléments de doctrine chiite. L’alchimie elle-ême y est décrite comme une science « imamique », dont le but est d’aider à l’accomplissement eschatologique de l’humanité. La présente étude vise à déterminer si ces éléments sont vraiment constitutifs de la rédaction du Corpus, ou bien s’ils peuvent résulter de simples interpolations dans des textes dont le contenu est purement alchimique. Sur la base d’un texte ǧābirien ancien, le triple Kitāb al-Usṭuqus al-uss I, II et III, cet article suggère que le rôle attribué aux Imams y est fondamental et originel. Simultanément, l’idée que l’alchimiste accompli atteint, par sa recherche individuelle, la science de l’Imam conduit finalement à affaiblir la visée chiite de départ.
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19

Ioannou, Georgios. "From Athenian fleet to prophetic eschatology. Correlating formal features to themes of discourse in Ancient Greek." Folia Linguistica 40, no. 2 (2019): 355–400. http://dx.doi.org/10.1515/flih-2019-0015.

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Abstract This is a diachronic corpus-based semantic analysis of the verb plēróō in Ancient Greek, from 6th c. BCE to the 2nd c. ce. Adopting the usage-based profile approach, it inquiries into the relation between formal features and themes of discourse, following the methodological consequences of two theoretical assumptions: first, that textual themes have a prototypical structure. Second, that formal features as a conceptual schematicity underlying the elaborated and situated level of discourse are immanent to these themes. Methodologically, it implements a Multiple Correspondence Analysis for each century, exploring the contribution of the formal and a fine-grained range of semantic features to the variation, as well as the strength of association between them. In order to test the plausibility of the immanence hypothesis, the analysis implements a Hierarchical Agglomerative Clustering for the totality of data over the eight-century period, comparing the results of the latter with the individual MCA analyses.
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20

SAILHAMER, JOHN. "Creation, Genesis 1–11, and the Canon." Bulletin for Biblical Research 10, no. 1 (2000): 89–106. http://dx.doi.org/10.2307/26422193.

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Abstract The compositional strategy of Genesis 1–11 is reflected in the shape of the Pentateuch as a whole. It appears that the author of Genesis 1–11 is the author of the whole Pentateuch. His views can be seen in the way programmatic poetic texts have been distributed throughout the pentateuchal narratives. Explanatory comments inserted into the ancient poems, such as "in the last days" and "ships shall come out from the Kittim," reflect an overriding interest in an eschatology similar to that of the late prophetic literature—for example, Ezekiel and Daniel. A central purpose of the eschatological framework of the Pentateuch is to bring the whole of Genesis 1–11 into the realm of Israel's own history and thus prepare the way for an understanding of concepts such as the Kingdom of God in terms of the concrete realities of creation.
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SAILHAMER, JOHN. "Creation, Genesis 1–11, and the Canon." Bulletin for Biblical Research 10, no. 1 (2000): 89–106. http://dx.doi.org/10.5325/bullbiblrese.10.1.0089.

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Abstract The compositional strategy of Genesis 1–11 is reflected in the shape of the Pentateuch as a whole. It appears that the author of Genesis 1–11 is the author of the whole Pentateuch. His views can be seen in the way programmatic poetic texts have been distributed throughout the pentateuchal narratives. Explanatory comments inserted into the ancient poems, such as "in the last days" and "ships shall come out from the Kittim," reflect an overriding interest in an eschatology similar to that of the late prophetic literature—for example, Ezekiel and Daniel. A central purpose of the eschatological framework of the Pentateuch is to bring the whole of Genesis 1–11 into the realm of Israel's own history and thus prepare the way for an understanding of concepts such as the Kingdom of God in terms of the concrete realities of creation.
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22

Vasilakis, Dimitrios A. "Love as Descent: Comparing the Models of Proclus and Dionysius through Eriugena." Religions 12, no. 9 (2021): 726. http://dx.doi.org/10.3390/rel12090726.

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This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is drawn: Socrates’ providential love for Alcibiades is compared to Hercules’ descent to Hades in order to save Theseus. This image recalls not only the return of the illumined philosopher back to the Cave (from Plato’s Republic) but also the Byzantine hagiographical depiction of Jesus Christ’s Resurrection qua Descent to Hades. The end of Dionysius’ 8th Epistle (the Christian counterpart to Proclus) recalls this Byzantine icon and forms a narration framed as a vision that a pious man had. There are crucial features differentiating Proclus from Dionysius, and Eriugena’s poetry (paschal in tone) helps in order to understand their ontological background and the eschatology they imply, as well as explain why Christ’s “philanthropy” (love for mankind) is more radical than that of Proclus’ Socrates.
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23

Dillon, Matthew. "The Afterlives of the Archons: Gnostic Literalism and Embodied Paranoia in Twenty-First Century Conspiracy Theory." Gnosis: Journal of Gnostic Studies 5, no. 1 (2020): 71–96. http://dx.doi.org/10.1163/2451859x-12340077.

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Abstract This article analyzes the reception of the ancient Gnostic archons, or rulers, in contemporary conspiracy theories. In the classical Gnostic myth these nefarious beings rule the cosmos, mold primordial matter into a prison for Adam and Eve, and blind the Elect to their divine nature. These archons send cataclysms to earth and serve as celestial gatekeepers that keep the divine light trapped in their creation. Contemporary conspiracy theorists such as John Lamb Lash, David Icke, and Carol Reimer read the archons not as allegories or metaphors, but as real beings at work in contemporary politics, media and religion. Utilizing Michael Barkun’s concept of “superconspiracies,” this article examines how conspiracists Lash, Icke, and Reimer weave disparate conspiratorial discourses together through the classical Gnostic myth. The article concludes that the vast gulf between the anticosmic and anthropic dualism of the classical myth and the generally pro-cosmic and humanist thrust of modern esoterica leads these authors into paradoxical understands of cosmos, mind and eschatology.
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Chrulew, Matthew. "Pastoral counter-conducts: Religious resistance in Foucault’s genealogy of Christianity." Critical Research on Religion 2, no. 1 (2014): 55–65. http://dx.doi.org/10.1177/2050303214520776.

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The internal resistance to religious forms of power is often at issue in Michel Foucault’s genealogy of Christianity. For this anti-clerical Nietzschean, religion is, like science, always a battle over bodies and souls. In his 1978 Collège de France lectures, he traced the nature and descent of an apparatus of “pastoral power” characterized by confession, direction, obedience, and sacrifice. Governmental rationality, both individualizing and totalizing, is its modern descendant. At different moments, Foucault rather infamously opposed to the pastorate and governmentality such ethico-political spiritualities as the Iranian Revolution and ancient Greek ascesis, but he also took care to identify numerous forms of resistance specific and internal to Christianity itself. His lecture of 1 March 1978 outlined five examples of “insurrections of conduct”: “eschatology, Scripture, mysticism, the community, and ascesis.” I will detail Foucault’s analysis of pastoral counter-conducts, and explore how he sets up the nature and stakes of this tension within Christianity and its secular kin.
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Hart, D. Bentley. "The ‘Whole Humanity’: Gregory of Nyssa's Critique of Slavery in Light of His Eschatology." Scottish Journal of Theology 54, no. 1 (2001): 51–69. http://dx.doi.org/10.1017/s0036930600051188.

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Nowhere in the literary remains of antiquity is there another document quite comparable to Gregory of Nyssa's fourth homily on the book of Ecclesiastes: certainly no other ancient text still known to us—Christian, Jewish, or Pagan—contains so fierce, unequivocal, and indignant a condemnation of the institution of slavery. Not that it constitutes a particularly lengthy treatise: it is only a part of the sermon itself, a brief exegedeal excursus on Ecclesiastes 2:7 (‘I got me male and female slaves, and had my home-born slaves as well’), but it is a passage of remarkable rhetorical intensity. In it Gregory treats slavery not as a luxury that should be indulged in only temperately (as might an Epicurean), nor as a necessary domestic economy too often abused by arrogant or brutal slave-owners (as might a Stoic like Seneca or a Christian like John Chrysostom), but as intrinsically sinful, opposed to God's actions in creation, salvation, and the church, and essentially incompatible with the Gospel. Of course, in an age when an economy sustained otherwise than by chattel slavery was all but unimaginable, the question of abolition was simply never raised, and so the apparent uniqueness of Gregory's sermon is, in one sense, entirely unsurprising. Gregory lived at a time, after all, when the response of Christian theologians to slavery ranged from—at best—resigned acceptance to—at worst—vigorous advocacy. But, then, this makes all the more perplexing the question of how one is to account for Gregory's eccentricity. Various influences on his thinking could of course be cited— most notably, perhaps, that of his revered teacher and sister Macrina, who had prevailed upon Gregory's mother to live a common life with her servants—but this could at best help to explain only Gregory's general distaste for the institution; it would still not account for the sheer uncompromising vehemence of his denunciations.
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Wright, N. T. "History and Eschatology: Jesus and the Promise of Natural Theology." Perspectives on Science and Christian Faith 73, no. 1 (2021): 58–59. http://dx.doi.org/10.56315/pscf3-21wright.

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HISTORY AND ESCHATOLOGY: Jesus and the Promise of Natural Theology by N. T. Wright. Waco, TX: Baylor University Press, 2019. xxi + 343 pages, including notes, bibliography, and indices. Hardcover; $34.95. ISBN: 9781481309622. *History and Eschatology is the published version of the Gifford Lectures delivered in 2018 at the University of Aberdeen by the prominent New Testament scholar and former Anglican bishop N. T. Wright. Lord Adam Gifford's will stipulated that the lectures bearing his name should treat theology "as a strictly natural science ... without reference to or reliance upon any supposed special exceptional or so-called miraculous revelation." This is one classic and influential way to describe the project of "natural theology." Wright, however, devotes eight chapters (corresponding to his public lectures), over almost 300 pages, first, to questioning the assumptions on which that project--so construed--rests, and, second, to laying the foundations of an alternative. *In chapters 1-2, Wright finds hidden in the background of Enlightenment-inspired natural theology--conceived as independent of the particulars of Jesus as attested in the Bible--as well as in the modern scholarly suspicion of the integrity and historicity of the biblical Gospels, a revivified, arbitrarily deist, anti-historical Epicureanism: "European thought, from the mid-eighteenth century onwards, was increasingly shaped by the Epicurean mood ... So the split between heaven and earth, between God and the world, continued to dominate the discussion" (pp. 68-69). *In chapters 3-4, Wright puts forward his own field of expertise, history, as a kind of "missing link" in the study of the "natural" world. In particular, a rigorous, contextually attentive, historical investigation of Jesus--its methods and conclusions resisting the distortions of chronological snobbery and materialistic metaphysics--deserves a place in the discussion: "Jesus himself was a figure of the real world. The Gospels are real documents from the real world. To refuse to treat them as 'natural' evidence ... looks like the sceptic bribing the judges before the trial" (p. 74). *In chapters 5-6, Wright summarizes some of the results of such an investigation, which naturally build on the conclusions reached in his sprawling published oeuvre on the historical Jesus: "Eschatology has come to life, say the first Christians, in the person of Jesus, and we know it because when we look at him we discern the dawning of the new day in a way which makes sense of the old, and of the questions it raised" (p. 184). In particular, Jesus's being raised from death to new life gives not only new knowledge but a new way of knowing, what Wright calls an epistemology of love: "The resurrection ... assures us that all that we have known in the present creation ... will indeed be rescued from corruption and decay and transformed ... [L]ove revealed gives birth to an answering love" (p. 212). *In chapters 7-8, Wright seeks to synthesize the threads of his argument into a reconceived "natural" theology: one that takes Jesus' resurrection, in its full historical context and depth of meaning, as determinative (1) of how "nature"--the created world, teleological history, humanity fallen and redeemed--points, brokenly but truly, toward God's kingdom; and (2) of the mission of the Christian church in a world perhaps not bereft but still largely unaware of God's glory: "a celebration of the coming eschaton ... in faith, sacramental life, wise readings of scripture, and mission, will constitute the outworking of ... divine love, the highest mode of knowing ... in and for the world" (p. 277). *As always, Wright's vocabulary and style are refreshingly accessible, almost chatty (although he is not beyond the occasional arcane scholarly or cultural allusion), at times repetitious. His argument--that the modern divisions (not just distinctions) between "natural" and "supernatural," between "rational" empirical knowledge and "non-rational" special revelation, between "accidental truths of history" and "necessary truths of reason," are nothing more than a warmed-over, still-moldy Epicureanism from the third century BC, and that these are brought radically into question by Jesus's resurrection, thought through precisely in light of its ancient Jewish background--is less new than trenchantly and winsomely laid out. And he does not so much interact with the modern traditions of natural theology as suggest that there are more important and interesting fish for theology, running on an epistemology of love, to fry. Indeed, Wright's implication is that natural theology in Lord Gifford's sense suffers from a case of misguided methods and unambitious goals. But it is really an implication, for History and Eschatology is more like a manifesto, proposing a monumental agenda, than a parsimonious demonstration of the inadequacy of "old-style" natural theology's ways and means. (Wright's disposal of three classic strategies of apologetics in a "natural theology" mode--the cosmological, teleological, and moral arguments--takes barely three pages in chapter 7.) *As someone who is theologically sympathetic to Wright's overall project, both in its design and in many of its details (others are decidedly not so sympathetic), I consider there to be room for debate over the role of such strategies in the contemporary exposition and defense of Christian faith. That debate is not to be found in History and Eschatology. The possibility of dialogue with more "traditional" natural theology seems far away by the time we get to the end of a book subtitled Jesus and the Promise of Natural Theology. And Wright, who, in most respects, is the paradigm of a careful, objective reader and historian, is still prone to annoyingly and unhelpfully broad generalizations on matters unconnected to his expertise (e.g., Adam Smith's economic thought "has become highly influential ... ending up with the greed-is-good philosophy of Ronald Reagan and Margaret Thatcher" [p. 19]; Karl Barth could "launch a much fiercer protest" than Rudolf Bultmann against Nazism "partly because he was a Calvinist not a Lutheran" [p. 62]). These are real criticisms, but, I must admit, relatively minor ones in comparison with the impressive intellectual and spiritual vision on offer in History and Eschatology. More than many of its kind, this is a readable, preachable, shareable book. *Reviewed by Maurice Lee, North American Lutheran Seminary, Ambridge, PA 15003.
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Frederick, Nicholas J., and Joseph M. Spencer. "John 11 in the Book of Mormon." Journal of the Bible and its Reception 5, no. 1 (2018): 81–105. http://dx.doi.org/10.1515/jbr-2016-0025.

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Abstract In a 1978 study, Krister Stendahl traced the use of Johannine theology in the Book of Mormon’s most central narrative: the climactic story of the resurrected Jesus visiting the ancient Americas. According to Stendahl, the reproduction of the Sermon on the Mount with occasional slight variations suggests an attempt at deliberately recasting the Matthean text as a Johannine sermon. Building on Stendahl’s work, this essay looks at the use of John earlier in the Book of Mormon, in a narrative presented as having occurred almost a century before the time of Jesus. In an inventive reworking of the narrative of John 11, the story of the raising of Lazarus, the Book of Mormon suggests that it bears a much more complex relationship to the Johannine theology than its unhesitant embrace at the book’s climax indicates. Broad parallels and unmistakable allusions together make clear that the Book of Mormon narrative means to re-present the story from John 11. But the parallels and allusions are woven with alterations to the basic structure of the Johannine narrative. As in John 11, the reworked narrative focuses on the story of two men, one of them apparently dead, and two women, both attached to the (supposedly) dead man. But the figure who serves as the clear parallel to Jesus is unstable in the Book of Mormon narrative: at first a Christian missionary, but then a non-Christian and racially other slave woman, and finally a non-Christian and racially other queen. But still more striking, in many ways, is the fashion in which the Book of Mormon narrative recasts the Lazarus story in a pre-Christian setting, before human beings are asked to confront the Johannine mystery of God in the flesh. Consequently, although the Book of Mormon narrative uses the basic structure and many borrowed phrases from John 11, it recasts the meaning of this structure and these phrases by raising questions about the meaning of belief before the arrival of the Messiah. The Book of Mormon thereby embraces the Johannine theology of a realized eschatology while nonetheless outlining a distinct pre-Christian epistemology focused on trusting prophetic messengers who anticipate eschatology.
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Afonasin, Eugene. "Greek Mystery Cults. Part I: The Sanctuary of the Great Gods on Samothrace and the Mysteries of the Kabeiroi." Ideas and Ideals 14, no. 4-1 (2022): 11–40. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-11-40.

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In this article we first, using the example of Eleusis, briefly examine the question of the origin of ancient mystery practices, and we also touch upon the problem of the evolution of Greek religious beliefs from Archaic times to the Classical period. Often the presence or absence of an extraordinary experience is regarded as a criterion which allows to classify a specific ancient cult as a “mystery” cult. Another criterion, of course, is the closed, initiatory nature of these cults. We discuss this type of cults in the paper, beginning with the historically most ancient ones. The main part of the article is devoted to the detailed study of the Samothracian Mysteries and the sacred rites of Kabeiroi, first of all, in Thebes and on the island of Lemnos. The literary and epigraphic data in the article are considered in the light of archaeological findings. We see that the ancient cult of the Kabeiroi, as well as the ideas about the Great Gods of Samothrace, underwent significant changes over time, first of all, it seems, under the influence of Eleusis. Were the myths of the Samothrace and of the Kabeiroi of a ‘salvific’ nature, and not only in the sense of rescue at sea or from enemies by means of miraculous weapons or foreign magic? Obviously, since about the time of Plato, and perhaps somewhat earlier, the mystery cults, above all the Eleusinian and Orphic ones, are accompanied by certain eschatology and are conceptualized in a philosophical way. This does not mean, of course, that people stop turning to the gods with “ordinary” requests for help and, passing through initiation into the mysteries, necessarily aspire to acquire only a special “mystic” experience or secure for themselves a privileged place in the other world, the picture of which just at this time is significantly transformed. This is briefly the content of the first part of the work, published in this issue of the journal. In the second part of the study we will continue with an account of the “minor mysteries” of antiquity, such as the secret rituals of the Korybantes, the Andanian mysteries in Messenia, and the cult of Artemis in Ephesus, in order to move in the third part to late antique practices such as the mysteries of Isis and Mithras, which we hope will bring us closer to a theoretical synthesis that treats the nature and meaning of the ancient mystery cults.
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Kuśmirek, Anna. "“Jacob’s Blessing” (Gen 49:1–28) in Targumic Interpretation." Collectanea Theologica 90, no. 5 (2021): 95–122. http://dx.doi.org/10.21697/ct.2020.90.5.06.

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Genesis 49 shows the scene that takes place at the deathbed of the patriarch Jacob. In the face of his upcoming death, Jacob calls on all of his sons that they may listen to and accept his words of valediction. The patriarch addresses each of them individually. This piece of text serves an example of the biblical poetry in which metaphors play an important role. In the Hebrew text there are words and phrases that raise many doubts and questions. Not only contemporary translators and biblical scholars contend with these difficulties, but ancient and medieval commentators did as well. The Aramaic Targums testify to the early Jewish exegesis and interpretation of Gen 49. This article presents the paraphrase and discusses a few selected verses of the Aramaic version of Torah (Tg. Onq., Tg. Neof., Frg. Tg(s)., Tg. Ps.-J.). Based on the above examples, the development of principal Jewish views on eschatology (49:1-2) and of Messianic expectations in context of Jacob’s blessing of the tribe of Judah (49:8-12) is portrayed. The last part of this article comprises the rendering and the meaning of the Targumic animal metaphors based on the examples of Issachar (49:14-15) and of Benjamin (49:27) that significantly differ from the Hebrew text.
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Smoller, Laura Ackerman. "Astrology and the Sibyls: John of Legnano's De adventu Christi and the Natural Theology of the Later Middle Ages." Science in Context 20, no. 3 (2007): 423–50. http://dx.doi.org/10.1017/s0269889707001378.

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ArgumentMedieval authors adopted a range of postures when writing about the role of reason in matters of faith. At one extreme, the phrase “natural theology” (theologia naturalis) was used, largely pejoratively, to connote something clearly inferior to revealed theology. At the other end, there was also a long tradition of what one might term “the impulse to natural theology,” manifested perhaps most notably in the embrace of Nature by certain twelfth-century authors associated with the school of Chartres. Only in the fifteenth century does one find authors using natural reason to investigate religious truths who also employ the term “natural theology,” now in a positive light, for their activities. Among such thinkers, astrology and eschatology frequently played an important role. In that respect, the writings of fourteenth-century Bolognese jurist John of Legnano offer an important example of the place of astrological, prophetic, and apocalyptic material in late medieval natural theology. In his 1375 treatise De adventu Christi, Legnano demonstrated that ancient poets, pagan seers such as the Sibyls, and non-Christian astrologers had all predicted, like Old Testament prophets, the virgin birth of Christ. For Legnano, not simply was Creation part of God's revelation, but, equally importantly, the very categories of reason and revelation blur in a way that points toward the works of Renaissance humanists and lays a foundation for a model of natural vaticination that showed reason's capability to reach fundamental religious truths.
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Bergmeier, Roland. "Die Drei Jüdischen Schulrichtungen Nach Josephus Und Hippolyt Von Rom: Zu den Paralleltexten Josephus, B.J. 2,119-166 und Hippolyt, Haer. IX 18,2-29,4." Journal for the Study of Judaism 34, no. 4 (2003): 443–70. http://dx.doi.org/10.1163/157006303772777044.

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AbstractA solid literary analysis of all the ancient texts referring to the Essenes leads to the conclusion that common sources are needed to explain the similarities between the different accounts of the group. So the correspondences between Philo's accounts and those of Josephus are best explained by the thesis of a common Hellenistic Jewish source on the Essaeans. Further, we have to pay attention to the fact that the longest account of the Essenes is a composite text, partly referring to a three-school description, i.e. the Pharisees, the Sadducees, and the Essenes. Whenever Josephus speaks of the Essenes as determined in B.J. 2.119-161 he uses references to this text. Some scholars believe that this Josephan text and Hippolytus, Haer. 9.18-28, go back to a common source, too. But the validity of this thesis cannot be proved. First of all, these two texts must not be reduced to the description of the Essenes. All in all (B.J. 2.119-166; Haer. 9.18.2-29.4) they are three-school descriptions and this in the same manner and sequence, with the same lacks, and often by the same words. The correspondences between Philo's accounts and those of Josephus are no longer present in Hippolytus' version. The additional and unparalleled features in Hippolytus' text are no older core material that was lost in the Josephus version but contributions of the Church Father himself which bear all signs of his apologetic interests, his style and his theology. So Josephus, B.J. 2.119-166, was the very source of Hippolytus. Contra E. Puech, the sayings of the Church Father cannot give evidence of the eschatology of the Qumran community.
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do Carmo Silva, Carlos Henrique. "A Cidade - Máquina de Fazer Felicidade." Philosophica: International Journal for the History of Philosophy 2, no. 4 (1994): 7–46. http://dx.doi.org/10.5840/philosophica19942423.

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Dans cet étude il est question de réfléchir sur la cité du point de vue de la philosophie éthique et politique. Pourtant, cette réflexion met aussi en relief le caractère urbain de cette philosophie: il y a là une implication circulaire qu'on essaie d'expliciter tel que le cycle d'ascension et de chute des principaux modèles de cette pensée-là. Il s'agit encore de l'équivalent dialectique dont A. Caeiro/F. Pessoa fait l'ironie par la métaphore de la civilisation comme «machine à faire de la félicité», laquelle nous prenons ici comme prétexte pour toute une autre pensée de la cité. D' abord nous soulignons la 'topo-logie' de la cité comme une esthétique politique: C'est aussi la 'logo-topie' de la cité ancienne, définie par Platon et p ar la condition po litique et naturelle de l'animal humain, comme l'a remarqué Aristote. Après, et en opposition à ce modèle, nous considérons l’éthique de la cité idéale rappellant la problématique sur la «Cité de Dieu». Il y a là l'ambiguité de la conception de la cité, au fonds de nature eschatologique, mais en même temps, toujours comme une médiation hiérarchique qui peut conduire à la temptation d'une «Christianitas». Avec l'essor de la pensée moderne on peut remarquer le réalisme de la conception de la cité dans une perspective d'économie politique et de logique d'intérêts. Ce nouvel paradigme, qui constitue le troisième point de notre exposé, met en relief, d'un côté le caractère utopique de cette conception de la cité idéale, et d'un autre côté la conscience critique, surtout depuis Spinoza, de la cité comme le lieu des désirs. Dans un dernier point d'analyse, nous remarquons l’oubli du niveau ontologique de l'habiter d'usage traduit par une culture politique de la megalopolis contemporaine: c'est déjà l'empire d'une technocracie inhumaine. Il est alors nécéssaire de faire attention aux possibilités techniques d'une nouvelle virtualité pour la cité: il s'agit de tout un autre paradigme onto-psychologique de la complexité de la cité multidimensionelle. En conclusion, nous rappelions encore les limites d'une pensée de la cité toujours loin d'un «retour à l'évidence».
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Bonura, Christopher. "The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam. By Stephen J. Shoemaker. Divinations: Rereading Late Ancient Religion. Philadelphia: University of Pennsylvania Press, 2018. 272 pp. $59.95 hardcover." Church History 89, no. 2 (2020): 429–31. http://dx.doi.org/10.1017/s0009640720000773.

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Agostini, Domenico. "Stephen J. Shoemaker, The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam. (Divinations: Rereading Late Ancient Religion.) Philadelphia: University of Pennsylvania Press, 2018. Pp. 260. $59.95. ISBN: 978-0-8122-5040-4." Speculum 96, no. 1 (2021): 255–56. http://dx.doi.org/10.1086/711736.

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Gromova, Alla. "Тема смерти в творчестве Леонида Зурова". Slavica Wratislaviensia 167 (21 грудня 2018): 329–38. http://dx.doi.org/10.19195/0137-1150.167.28.

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The theme of death in the works of Leonid ZurovThe article deals with the theme of death in the works of the writer of young emigration Leonid Zurov based on short stories and novels: Cadet, Ancient Path, Field, Blue Cow-wheat, Stage in Narva, Dagmar Forest. The presentation of this motif in the writer’s work has a cross-sectional character. The theme of death is central in the works of Zurov. In his works he represents events from the times of the Russian Revolution, World War I and the civil war in Russia — shows the tragedy of armed conflicts, which entail the death of many people. Wars, revolutions and other social cataclysms, according to Zurov, break the natural course of life and contradict laws of natural being. In order to artistic expression of his ideas, the writer uses mythological images and motifs related to death folklore, evangelical, eschatological writings. Tragedy in revealing the theme of death is removed due to the writer’s artistic philosophy, in which the world appears as a harmonious and expedient unity of existence. The teleological nature of being in the artistic world of Zurov is based on two most important ideas: the idea of the inclusion of a person in the circle of natural existence and the humanistic idea of the self-worth of each human life.Temat śmierci w twórczości Leonida ZurowaW artykule autorka analizuje temat śmierci w twórczości pisarza młodej emigracji rosyjskiej — Leonida Zurowa na podstawie opowiadań i powieści: Kadet, Dawna podróż, Pole, Ivan-da-marya, Poziom w Narwie, Dagmarski las. Przedstawienie tego motywu w twórczości pisarza ma w pracy charakter przekrojowy. Zurow opisuje w swoich dziełach wydarzenia z czasów rewolucji rosyjskiej, I wojny światowej oraz wojny domowej w Rosji — pokazuje tragedię konfliktów zbrojnych, pociągających za sobą śmierć wielu osób. Według pisarza wojny, rewolucje i inne kataklizmy społeczne naruszają bieg życia i są sprzeczne z prawami naturalnej egzystencji. W celu artystycznej ekspresji swoich idei pisarz ucieka się do mitologizacji obrazów i motywów związanych ze śmiercią folklor, ewangelia, pisma eschatologicze. Odsuwa tragedię na bok dzięki swojej filozofii, według której świat to harmonijna jedność wszystkich rzeczy. Zdaniem autorki opracowania teleologiczny charakter istnienia w literackim świecie Zurowa opiera się na dwóch najważniejszych ideach: idei włączenia człowieka do kręgu naturalnej egzystencji i humanistycznej idei godności każdego życia ludzkiego.
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Grasso, Valentina Agata. "The apocalypse of empire. Imperial eschatology in late antiquity and early Islam. By Stephen J. Shoemaker. (Divinations: Rereading Late Ancient Religion.) Pp. viii + 260. Philadelphia, Pa: University of Pennsylvania Press, 2018. £50. 978 0 8122 5040 4." Journal of Ecclesiastical History 71, no. 3 (2020): 618–20. http://dx.doi.org/10.1017/s0022046920000500.

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Shcherbina, A. V. "Traditional Man in the “Digital Cell”. Ideal Sources of Alternative Scenarios (20–30s of the XXth century)." Discourse 7, no. 3 (2021): 65–79. http://dx.doi.org/10.32603/2412-8562-2021-7-3-65-79.

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Introduction. The ideology and methodology of solving the problem practically posed in modern Russia is discussed: to preserve traditional values in a high-tech modern society. The author substantiates the legitimacy of comparing the current global situation with the situation between the two world wars in the twentieth century and referring to the heuristic potential of the ideas about the essence of technology expressed at that time.Methodology and sources. An attempt has been made to move from a categorical to a conceptual analysis of the interface between the traditional person and the imperative of technological development. A traditional person is described in a postmodern paradigm that configures several analytical perspectives: the “tradition and modernity” interpretation scheme, an individualizing method, a civilizational approach, a historical perspective, Orthodox anthropology, the concept of organ projection, transhumanism and posthumanism. The works of the 20s – early 30s of the XX century are used as sources for the analysis. “Man and Technology” by O. Spengler, “Man and Machine” by N. Berdyaev, “Organoprojection” by P. Florensky.Results and discussion. Examples of interpretation of a traditional person are considered, which allow rethinking the linear scheme “from tradition to modernity”. 1. A traditional person belongs to a distinctive culture. Scientific and technological progress is a product of the Western European cultural type. The enslavement to technology is not a cause, but a symptom of its decay due to a lack of perspective and purpose. 2. A traditional person is a person who is changing, continuing the creation of the world and maintaining a connection with eternity. From the reflections of Berdyaev follows the methodological setting: to treat man at the same time as God and as nature. It has a heuristic significance for the analysis of modern technologies. 3. A traditional person is an ancient, classical person who has yet to be restored in its integrity in synergy with technology, not in piece or elite, but in mass incarnations. The ideas of pairing traditional man and technological growth – cultural identity, connection with eternity, synergy of man and technology in organ projection are considered as guidelines for possible scenarios for the development of modern technologies in the interests of man, alternative to trans- and posthuman projects of improvement or pre- overpowering man based on secular eschatology. A critical analysis of proactive experimental and bioconservative approaches to the development of new technologies is given.Conclusion. A shift in the attention of researchers and practitioners – in education, upbringing, management from traditional methods of social reproduction and personal development to technical improvements of a person – is fixed. Which again makes the question of the normativity of human nature urgent.
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Szram, Mariusz. "Kościół jako rzeczywistość wieczna w doktrynie Orygenesa." Verbum Vitae 6 (December 14, 2004): 205–26. http://dx.doi.org/10.31743/vv.1370.

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In Origen’s theological research, the term „Church” has a very wide meaning, which conveys the framework of the earthly religious institution and the community of believers. In its fundamental sense, it means the family of all rational beings created by God and His works relating to the history of angels and people. According to this Alexandrian, God created beings gifted with rational thinking, to make up one community closely bonded with Him, meaning the Church understood in a broad sense. There turned out to be an impediment to achieving this eternal plan of God because of the incorrectly used gift of free will by rational beings. The fall through sin caused a breakdown of the first heavenly and earthly Church, and at the same time initiated the long process of a return to the original state of harmony. It is divided into two stages: the Old Testament Church and the Church of Christ.The later, being the fullest manifestation of the community of united people by God in the annals of the visible world, does not have a status as the ultimate Church and only comprises an image of the eschatological reality. There will be a bringing together of the heavenly Church with the earthly Church and a complete union of rational beings with Christ. The Church understood in this way crosses the limits of the present time and becomes an everlasting reality, prepared in the preexistence and also having a continuation and fulfillment in eschatology. It is not eternity understood in an absolute way, pertaining only to God, but in the sense of a lengthy continuation which had a beginning but does not have an end.Origen’s ecclesiology wastonic teaching on the preexistence of the soul and the Platonic-formed in a climate of ancient Greek philosophy, under the strong influence of Platonic teaching on the preexistence of the soul and the Platonic-stoic theory of the wandering of worlds, which was a normal phenomenon in the Alexandrian environment at the turn of the II and III centuries. Despite such a dependency on erroneous philosophical theories and certain logical inconsistencies, Origen's concept of the eternal Church on many essential points turned out to be an inspiration for later Catholic ecclesiology, particularly in her ecumenical and mystical tendencies. It presents all of humanity as chosen from the beginning by God and called to be His Church. It acknowledges Christ as the foundation and Bridegroom not only of the Christian Church instituted by His incarnation, but the entire community of people for whom this Church of Christ is the visible sacramental sign and invitation to return to unity with God. It is proof that the world was created for Church which does not pass away but grows and changes, in order to finally become the perfect coronation of works as the only family under Christ as the Head, and through Him – the Father of the universe.
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Spivey, Nigel. "Art and Archaeology." Greece and Rome 61, no. 1 (2014): 133–36. http://dx.doi.org/10.1017/s0017383513000314.

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Mit Mythen Leben, the 2004 study of Roman sarcophagi by Paul Zanker and Björn Ewald, has appeared (with updated references) in English. This is a cause for gladness among all Anglophones engaged in the teaching of ancient art, because for non-German readers there was frankly nothing to match the intellectual scope and illustrative quality of Zanker–Ewald. Our only regret may be that students will find this explanation of the imagery on the sarcophagi so convincing that further debate seems futile. It is well known that Roman sarcophagi, of which thousands survive from the second and third centuries ad, have had a ‘presence’ or ‘afterlife’ in Western art history for many centuries: some were even re-used for Christian burials (the tale of one such case in Viterbo, the so-called ‘Bella Galiana’ sarcophagus, might be one addendum to the bibliography here). But what did they once signify? Many were produced in marble workshops of the eastern Mediterranean, from which the suspicion arises that Roman customers may not have exercised much discrimination when it came to selecting a subject or decorative scheme. (Our authors rather sidestep the question of how much was carved at sites of origin, such as Aphrodisias, then completed – with portrait features added? – in Rome.) Accepting, however, that an elaborate sarcophagus was a considerable investment – the cost calculated as about six months’ or even a year's salary for a captain in the Praetorian Guard – and supposing that the imagery were more than a status symbol, we are left with essentially two options. One is to follow the Belgian scholar Franz Cumont and others in analysing the iconography in terms of its clues to Roman beliefs about the afterlife. For certain images of myth this seems to work very well – the story of Alcestis, for example; for others, rather abstruse allegories must be sought: what eschatology is lodged in Medea's tragedy, or a scene of Achilles on Skyros? The alternative is to follow Zanker and Ewald in supposing that the sarcophagi do not so much represent the belief systems of the deceased as offer a sort of visual counselling to the bereaved. Hence the title – living with myths, not dying with them: for the regular occasions on which Romans were obliged to remember and honour the dead (parentalia, rosaria, etc.), sarcophagi on display in family burial enclosures provided ‘encouragement to free association’ (31) in various therapeutic and consolatory ways. These of course encompass some of Cumont's reconstructions of Stoic comfort and so on – but with its emphasis upon the response of viewers, the Zanker–Ewald approach clearly allows more flexibility of significance. To say that the message often reduces to ‘it could be worse’ is a brutal summary of the sympathetic and subtle readings expounded in this book. Yet occasionally one could wish for more sophistry. For example, in discussing the consolatory potential of images of Niobe and her unfortunate offspring – a ‘massacre of the innocents’ with obvious pertinence to mors immatura – the authors allude (74) to the curious persuasive strategy deployed by Achilles when he, at last in a mood to yield up the mangled body of Hector, invites the grief-stricken Priam to supper (Il. 24.603 ff.). As Malcolm Willcock long ago showed (CQ 14 [1964], 141 ff.), Achilles resorts to a formulaic paradeigma: ‘You must do this, because X, who was in more or less the same situation as you, and a more significant person, did it.’ Only in this the case the a fortiori argument relies upon a rather implausible twist to the usual story, namely that Niobe, having witnessed the deaths of her twelve children – and with their corpses still unburied, since everyone in the vicinity has been turned to stone – adjourns to dinner. No other telling of the myth mentions this detail: indeed, Niobe herself is usually the one turned to stone. Of course this version suits Achilles well enough: if Niobe lost all her children but not her appetite, why should Priam, who has lost merely one of his many sons and daughters, hesitate to share a meal? But did Homer expect his audience to be disconcerted by such mythical manipulation, or was it typical of what happened when myth served as consolation? And if Achilles/Homer may resort to such embroidery, did educated Romans feel inclined to do likewise? Was this part of the presence of myth in ‘everyday life’?
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Naranjo, Pedro Miguel, and Mª del Rosario García Huerta. "Entre la Tierra y el Cielo: aproximación a la iconografía y simbolismo de las aves en el mundo tartésico y fenicio-púnico en la península ibérica." Vínculos de Historia Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 11 (June 22, 2022): 260–79. http://dx.doi.org/10.18239/vdh_2022.11.11.

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El objeto de este trabajo es el estudio del simbolismo de las aves en el ámbito tartésico y fenicio-púnico en la península ibérica durante el Bronce Final y el Hierro I. Se han recogido y analizado aquellas piezas con representaciones de aves, así como los restos orgánicos de éstas, si bien esto último no ha dado muchos frutos debido a las dificultades que existen tanto para su conservación como para la posterior identificación de especies. En total se han podido determinar ánades, gallos, palomas, flamencos, cisnes, lechuzas y halcones, todas ellas representadas en el Mediterráneo oriental y cuya iconografía se vincula al mundo funerario, al tránsito al Más Allá y a las divinidades. Gran parte de esa iconografía llegó a la península de mano de los fenicios, si bien su acogida y aceptación entre la población local fue variable. Palabras clave: aves, simbolismo, tartesios, fenicios, púnicosTopónimos: península ibéricaPeriodo: Hierro I. ABSTRACTThe aim of this paper is to study the symbolism of birds in Tartessian and Phoenician-Punic cultures within the Iberian Peninsula during the late Bronze and early Iron Age. To this end, items with any sort of symbolism connected with birds have been analysed. Organic remains have also been examined, although the latter did not make a relevant contribution to the study due to problems of conservation of the organic remains and subsequent identification of species. I have identified ducks, roosters, pigeons, flamingos, swans, owls and hawks, all located around the East Mediterranean basin and related to funerary contexts, the journey to the hereafter and deities. Most of this iconography reached the Iberian Peninsula via Phoenician culture, albeit its acceptance among the local population varied. Keywords: birds, symbolism, Tartesian, Phoenicians, PunicPlace names: Iberian PeninsulaPeriod: Iron Age REFERENCIASAlmagro Gorbea, M. J. 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Thacker, Jason. "The Age of AI: Artificial Intelligence and the Future of Humanity." Perspectives on Science and Christian Faith 72, no. 4 (2020): 252–54. http://dx.doi.org/10.56315/pscf12-20thacker.

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THE AGE OF AI: Artificial Intelligence and the Future of Humanity by Jason Thacker. Grand Rapids, MI: Zondervan Thrive, 2020. 192 pages. Hardcover; $22.99. ISBN: 9780310357643. *There are not yet many books that engage with artificial intelligence theologically. Jason Thacker's The Age of AI: Artificial Intelligence and the Future of Humanity, written for a general audience, provides an important start to much-needed theological discussions about autonomous and intelligent technologies. As an early effort in this complex interdisciplinary dialogue, this book deserves credit for its initial exploratory efforts. Thacker's book also points to the larger and more complex territory requiring further exploration. *Thacker, creative director at the Ethics and Religious Liberty Commission of the Southern Baptist Convention and project lead for their "Artificial Intelligence: An Evangelical Statement of Principles," is eager to draw attention to the pervasive and disruptive presence of artificial intelligence in our lives. While some may be distracted by images of AI that are speculative--the utopian Commander Data or the dystopian Terminator--many have not given much thought to the actual forms of AI that are part of our lives already, such as recommendation systems and digital assistants. "AI is everywhere," Thacker says; "And we aren't prepared." To help the unprepared understand AI, Thacker provides an orientation to current AI developments and explores the wide-ranging impacts of these on self-understanding, medicine, family, work, war, privacy, and the future. Along the way, he recalls biblical wisdom about old moral problems and imperatives, such as what the Ten Commandments prohibit and what Micah 6:8 prescribes (doing justice, loving mercy, and journeying attentively with God). He also offers a number of familiar biblical assurances, such as not being afraid and trusting in God. *All of this is helpful, to an extent. Thacker's major conclusions about AI are that we should not let our creations--our artificial agents--supersede human agency, and that we should not place too much hope in technology, for it alone cannot save us. Both of these are important points, although neither is very controversial nor necessarily theological: transparency is called for in many AI ethical frameworks, and we are well into a period of technological disenchantment. *Thacker starts The Age of AI by asking two significant questions. First, what does it mean to be human? Thacker looks to Genesis 1, which states--three times--that God created humans in the image of God. Clearly, this is an important theological claim; it is also a very complex one. There are various interpretations of what it means to be created in the image of God, and this is only the first chapter of the biblical narrative. Thacker emphasizes a functional interpretation of Genesis 1: We are called to work to glorify God. Elsewhere, however, Thacker shifts to a more essentialist interpretation that emphasizes human dignity. He asserts that our dignity does not come from what we do and that "nothing in this world defines us" (p. 117). But what about the work we are called to do in and for the world? *Another challenge of beginning in Genesis 1 is what happens in Genesis 3--humanity's rebellion against God. Thacker claims that "the image of God in us was not lost" (p. 19), though he does not address the extent to which this image was corrupted. For Christians, what is most important is Jesus's redemption and transformation of that fallen image. What does the image of God in Christ, the new Adam, reveal about the future of humanity? *Questions raised by Thacker's answer to his first question carry over into his answer to his second question, what is technology (including AI)? For Thacker, technology itself is morally neutral: "What's sinful isn't the sword but how people choose to use it" (p. 20). Given Isaiah's eschatological image of swords beaten into plowshares, many would argue that the sword is part of a system of weaponry and warfare that is immoral and must come to an end. Going beyond Isaiah, Jacques Ellul concluded that the biblical city, as an image of the technological society, must ultimately be destroyed: the city is an autonomous, multi-agent system with a diabolical power that exceeds the power of the human agents who created it. (Ellul almost seems to suggest that there is something like a rogue AI in the Bible!) Ellul goes too far with this, missing the good in the city and the transformative power of new creation over sinful systems, but he rightly points to the deformative power of technology. Thacker acknowledges that technology profoundly changes us and our world, positively and negatively, but he seems to suggest that humans can easily remain in control of and essentially unchanged by it. *Thacker's emphasis on Genesis, "where everything began," appears to close off any discussion about evolution and its insights into the role of technology in our emergence as a species. Indeed, the archeological record reveals that the use of simple stone tools shaped ancient human bodies and brains. Technology not only preceded the arrival of Homo sapiens, it shaped our understanding of what a human being is in form and function. Furthermore, throughout human history, technology has continued to change us fundamentally. Consider, for example, Walter Ong's insight that the technology of writing restructured consciousness. From the perspective of evolution and cultural development, technologies have been shaping and changing what we are from the beginning. *Thacker critiques Max Tegmark and Yuval Noah Harari for conflating evolution and cultural development, but that misses their interest in how humans might continue to outrun natural selection through innovation--a path our species has been on for many millennia, at least since the agricultural revolution and the creation of the complex artificial environments we call cities. As controversial as they may be, Tegmark and Harari point to how a deeper historical and philosophical understanding of technology enables us to explore questions about the holistic transformation of humans and human agency. *Thacker's view of technology encourages pursuing "technological innovation to help push back the effects of the fall" (p. 70). He worries that we might be tempted to "transcend our natural limitations," although it is not clear how far we are permitted to push back against the corrupted creation. He also fears "the people of God buying the lie that we are nothing more than machines and that somehow AI will usher in a utopian age" (p. 182). Educating people to resist being reduced to the status of machines (or data or algorithms) should be a learning outcome in any class or discussion about AI. As for ushering in a utopian age, this is one way of describing (in a kingdom-of-God sense) the Christian vocation: participating with God in the new creation. And perhaps AI has a role in this. *Thacker is absolutely right that we need a foundational understanding of who we are and of what technology is, and his answers provoke a number of questions for further exploration. The Bible reflects a rich interplay between human technological and spiritual development, from Edenic agriculture through Babelian urban agencies. And, as a technology itself, the Bible participates in these developments through its origin, nature, and function to mediate divine agency that transforms human agency. The biblical narrative makes it clear that we are not going back to the primordial garden in Genesis; we are moving toward the eschatological city, New Jerusalem, imaged in Revelation--"and what we will be has not yet been revealed" (1 John 3:2). How we understand the relationship between technological transformation and the transformation of all things through the new creation deserves much more attention within Christian theology. *With AI, it is clear that we are facing an even more profound restructuring of our lives and world--and of our selves. Rather than looking back to the imago Dei corrupted in the beginning, Christians might find it more generative to look to the imago Christi. As N. T. Wright powerfully argues in History and Eschatology: Jesus and the Promise of Natural Theology (SPCK, 2019), the new creation inaugurated through the resurrection of Jesus provides a radically new perspective on creation. This includes us and our artificial creations. While Thacker believes "nothing will ever change fundamental aspects of the universe" (p. 168), some of us may imagine AI participating in the new creation. *For someone just beginning to think about AI and Christianity, The Age of AI might be a good place to start. But more needs to be read and written to explore the theological and technological questions this book raises. *Reviewed by Michael J. Paulus Jr., Dean of the Library, Assistant Provost for Educational Technology, and Director and Associate Professor of Information Studies, Seattle Pacific University, Seattle, WA 98119.
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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147". History of Philosophy 23, № 2 (2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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43

Riddell, Peter G. "Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam. By Stephen J. Shoemaker." Journal of the American Oriental Society 141, no. 4 (2021). http://dx.doi.org/10.7817/jaos.141.4.2021.rev078.

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 The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam. By Stephen J. Shoemaker. Divinations: Rereading Late Ancient Religion. Philadelphia: University of Pennsylvania Press, 2018. Pp. ix + 260. $59.95, £52.
 
 
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"ESCHATOLOGICAL DIMENSIONS OF CHRISTIAN CONSCIOUSNESS." Journal of V. N. Karazin Kharkiv National University, Series "The Theory of Culture and Philosophy of Science", no. 62 (2020). http://dx.doi.org/10.26565/2306-6687-2020-62-10.

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The article is dedicated to the problem of revival and restoration of spirituality in the space of everyday and secular consciousness, the "sacred values" by cultivating eschatological topics (on which the religious systems of the civilized world are based) as a universal factor of prosperity of the world and native culture. Eschatological systems as a treasury of history worldview (philosophical, scientific, religious ideology on the global scale) are being undertaken, as well as from the point of view of new realities. The work is devoted to reconstruction of key eschatological themes, identification of semantic dimensions of their actualization in various forms of manifestation of individual (human) and general (culture, civilization) existence, their disclosure from the point of view of sacred-religious outlook, nuances of understanding in Christian world. "Eschatology", the history of its development in the religious picture of Christian world are pointed out. The key concepts of research are singled out, which are perceived as linguistic "imprints" engraved in words by different historical periods. Within eschatological consciousness, the basic theme of destiny is revealed. In the dimension of theological thought, the destiny of the soul is revealed in the system of considerations about its earthly destiny and the heavenly destiny. Methodology of the article is complex, it combines the following basic strategies: the history of ideas, analytics, comparative studies, phenomenology, philosophical hermeneutics. It is established that the concept of "eschatology" (it is a product of ancient times - the ancient era), its word form had not been used by theological thought until the twentieth century. Thus, the semantic content of the term "eschatology" (accumulated by history) has not been fully disclosed, and its evolution needs further rediscovery. In the article the concept of destiny is substantiated as a basic idea, a matrix of eschatological pictures (religious systems) of the world. The idea of Destiny is presented as an attribute of religious consciousness, eschatological model of the world, Principle of Universe existence and existence of its representatives, as a matrix of eschatological system of the Christians.
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Venter, P. M. "Understanding the concept of "time" in Daniel." Verbum et Ecclesia 21, no. 3 (2000). http://dx.doi.org/10.4102/ve.v21i3.659.

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The temporal axis of apocalypses has always invited a wide range of interpretations. Not only dispensational schemes since the Christian era, but especially contemporary mass suicides arising from activist millennialism, points to the role of the conceptualization of time in eschatology. Mbiti's African concept of time as well as Malina's description of Mediterranean time indicate an alternative matrix for understanding time in the book of Daniel. An investigation into commentaries on Daniel shows that commentators are rather using a Western concept of time than an ancient Near Eastern concept. The need for reorientation in the time concept for studying the apocalyptic materials of Daniel is indicated.
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46

Villalobos, Cristóbal. "Astrology, Religion and Astral Eschatology in Ancient World: The Testimony of Cicero and Macrobius." SSRN Electronic Journal, 2023. http://dx.doi.org/10.2139/ssrn.4323228.

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47

Daniel-Hughes, Carly. "The Apostle of Failure: Queer Refusal, the Corinthian Letters, and Paul’s Unflattering Characterization in the Acts of Thecla." Biblical Interpretation, September 19, 2022, 1–23. http://dx.doi.org/10.1163/15685152-20221688.

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Abstract This article examines the Acts of Thecla’s unflattering presentation of the character Paul, as part of the reception of Paul’s Corinthian letters into the second century. Informed by feminist and queer biblical interpretations of the Corinthian exchange, it shows how the Acts of Thecla picks up on tensions over authority with Paul’s teachings on baptism, eschatology, and sexual renunciation in its portrait of Paul. Engaging Jack Halberstam’s The Queer Art of Failure, the article suggests that the Acts of Thecla reads Paul’s letters this way in service of the social critique and queer antagonism that it holds up for its second and third century readers. Where Halberstam claims “queer failure” as resistance to capitalist profit, reproductive futurity, and neoliberal notions of success today, here Thecla’s story is read as a narrative of refusal in its own time. Paul’s muddled encounters with Thecla, steeped in the Corinthian exchange, it concludes, are central to this ancient tale about being, and improbably surviving, outside and at the edges of imperial, civic, and familial frames.
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Head, Jonathan. "Anne Conway on Heaven and Hell." Journal of the History of Women Philosophers and Scientists, November 3, 2022, 1–21. http://dx.doi.org/10.1163/2666318x-bja00011.

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Abstract This paper examines Anne Conway’s accounts of heaven and hell, as found in her only published work, The Principles of the Most Ancient and Modern Philosophy (1690). We see that Conway seeks to portray hell in a manner that she sees as more consonant with the postulation of a loving and just God, partly by denying eternal torment and emphasising the benefits that suffering brings to a creature. I also review Conway’s account of heaven, a realm of ‘perfect tranquillity’ in which creatures enjoy unity and harmony with Christ and other heavenly spirits. We see that Conway’s account of universal salvation in this heavenly state involves an increase of understanding of the world, a continuing process of perfection, and harmony with other heavenly spirits. Throughout the paper, I also consider Conway’s eschatology within the wider intellectual context of the revival of Origenist theology in her intellectual circle and the shifting framework of eschatological thought in the early Quaker community. By reading the Principles as responding to this context, we can deepen our understanding of the radical and original contribution Conway makes to the tradition of eschatological thought.
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Granados Rojas, S. J., Juan Manuel. "Colossians between Texts and Contexts: status quaestionis of the Recent Research." Theologica Xaveriana 73 (February 6, 2023). http://dx.doi.org/10.11144/javeriana.tx73.ctcsqrr.

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This paper summarizes the current research on the letter to Colossians. It proposes the status quaestionis of the most significant interpretations concerning the identity of the addressees, archaeological research, epistolary introduction, Christology and theology of the letter. Comparative studies of the cities in the Lycus Valley suggest that the recipients of the letter were people scattered throughout the region, but unlike Laodicea and Hierapolis, only the humblest city in the valley was mentioned in the initial greetings. Numismatics and epigraphy highlight Colossae’s secondary role. However, since the tell of ancient Colossae had not yet been excavated, scholars await further archeological evidence. Regarding the epistolary introduction, current studies focus on the understanding of hope and the use of memory. The various attempts made to identify the opponents and the error of Colossians illustrate the methodological difficulties in studying the letter. For a suitable historical reconstruction of Paul’s opponents, they may need a more balanced approach, distinguishing thoroughly both the historical situation and rhetorical situation. The exegetical-theological studies on the Christological Hymn of the last twenty years are fewer in number than those of a socio-historical nature. However, among the former, those that focus on the rhetoric and argumentation theory offer a holistic perspective more suited to understanding the letter. Rhetorical studies on the Christological Hymn of Col 1:15-20 have made it possible to overcome the one-sided perspective based on the correction of a possible heresy contained in the letter. Recent rhetorical and theological studies have also contributed greatly to identifying the features of the Christological μυστήριον. The study of the Christology of universal lordship has helped researchers to clarify the distinctive aspects of the letter’s soteriology and eschatology. If diachronic exegesis has multiplied the hypotheses about the composition of the letter, the synchronic approach has offered a better articulated perspective on the mystery of Christ.
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Nürnberger, Klaus. "Systematic Theology – An experiential approach: Core assumptions of my ‘Invitation to Systematic Theology’." Verbum et Ecclesia 39, no. 1 (2018). http://dx.doi.org/10.4102/ve.v39i1.1863.

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Nürnberger’s ‘Faith in Christ Today: Invitation to Systematic Theology’ is meant to serve the proclamation of the Word of God in modern times. Based on ‘experiential realism’, as used by science, it restricts itself to immanent reality, avoids the reification of idealised abstractions and biblical metaphors and follows an emergent-evolutionary hermeneutic. God’s self-disclosure manifests itself as (1) creative power in the cosmic process as explored by science, (2) benevolent intentionality as proclaimed on the basis of the Christ-event and (3) a motivating and transforming vision in the community of believers. Classical doctrines are reconceptualised in action terms, rather than ontological terms. Christology: The ministry, death and elevation of Jesus of Nazareth as God’s messianic representative manifest God’s redemptive intentionality. Trinity: The God manifest in Christ is identical with the God of Israel and the Creator of the universe and the divine Spirit transforming and empowering the community of believers. Eschatology: The thrust of God’s vision of comprehensive optimal well-being moves through time like a horizon opening up ever new vistas, challenges and opportunities.Intradisciplinary and/or interdisciplinary implications: The task of Systematic Theology is to offer as comprehensive and consistent a presentation of the Christian faith as possible under current circumstances. This involves the retrieval of the biblical message from its ancient conceptualisations and to repackage it in current world view assumptions. To reach a readership informed by modern science, technology, commerce and the consumer culture, Nürnberger’s Systematic Theology applies the approach of experiential realism as practised by the positive sciences: restricting its analyses to immanent reality and avoiding metaphysical constructs. It follows a consistent emergent-evolutionary hermeneutic and works on an interdisciplinary basis, using insights from modern physics, biology, neurology and sociology. God is conceptualised as the transcendent Source and Destiny of experienced reality. The core of the Christian message is God’s suffering, transforming acceptance of the unacceptable, which involves us in its dynamics. It is geared to transformation rather than perfection. It is applied to all aspects of reality, including, for example, entropy, death and natural evil and so on. In this way, the author hopes to help Christians to regain their intellectual integrity and the credibility of their message.
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