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Fowler, Kimberley A. "The Ascent of the Soul and the Pachomians: Interpreting the Exegesis on the Soul (nhc ii,6) within a Fourth-Century Monastic Context." Gnosis 2, no. 1 (2017): 63–93. http://dx.doi.org/10.1163/2451859x-12340027.
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The Exegesis on the Soul (nhc ii,6) allegorizes the degradation and re-ascent of the soul. Recently, scholars have reconsidered whether Pachomian monks produced and read the Nag Hammadi Codices, largely based upon codicological evidence. For Pachomians, the soul’s ascent from the body constituted the fulfilment of their ascetic regime. This article offers support for the ‘Pachomian connection’ by analyzing the Exegesis on the Soul alongside Pachomian literature. It argues that shared exegetical tendencies and a common approach to modes of ascetic practice and repentance strengthen the case for monastic readership and ownership of the Nag Hammadi Codices.
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Calvo, José María Zamora. "Neoplatonic Exegesis of Hermaic Chain: Some Reflections." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 439–61. http://dx.doi.org/10.25205/1995-4328-2022-16-2-439-461.
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In his exposition of the philosophical history of Neoplatonist School in Athens, Damascius attempts to prove that Isidore's soul was part of the Hermaic chain to which Proclus also belonged. According to Marinus (V. Procl. 28), Proclus had the revelation of this very fact and had learned from a dream that he possessed the soul of the Pythagorean Nicomachus of Gerasa. In the 4th and 6th centuries the expression “pattern of Hermes Logios” is transmitted through the various links of the Neoplatonic chain, Julian (Or. 7.237c), Proclus (in Parm. I.618), Damascius (V. Isid. Fr. 16) and Olympiodorus (in Gorg. 41.10.16–22; in Alc. 190.14–191.2). The formula that Aelius Aristides (Or. III.663) dedicates to the praise of Demosthenes, the best of Greek orators, arises in the context of an opposition between rhetoric and philosophy, and appears transferred and transmuted in the texts of the Neoplatonic schools to a philosophical context that defends an exegetical mode of teaching. Demosthenes, through his admirer Aristides, exerts an influence on Neoplatonism, introducing Hermes as the key piece that strengthens the chain of reason and eloquence. Hermes, the “eloquent” god or “friend of discourses”, transmits divine authority through the word of the exegete: an exceptional philosopher, a model of virtue to strive to rise to.
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Jourdan, Fabienne. "Woher kommt das Übel?: Platonische Psychogonie bei Plutarch." Ploutarchos 11 (November 3, 2014): 87–122. http://dx.doi.org/10.14195/0258-655x_11_5.
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According to Plutarch, the cause of evil is not the demiurge’s will, that is the divine, nor is it matter or the World-soul, but the precosmic, ungenerated evil soul which is at the origin of the World-soul. This very original interpretation of a passage from the Timaeus in which Plato describes the formation of the soul (Tim. 35a) is not merely supported by a partisan interpretation of the famous pages of the Laws (X 896 E-898 D). Its origin can be situated in a version of Plato’s text circulating in the Old Academy since Xenocrates. The paper aims at throwing some light on the way in which this exegesis of Timaeus 35a — possibly inheriting from an already rewritten text — enables Plutarch to develop his views on the origin of evil: on the cosmic as well as on the human levels, evil is always first, innate and already here, whereas the good, whose origin is divine and intelligible, is a gift coming from the outside. In the process, the paper also intends to give credit to Plutarch against Proclus and his attacks aimed at his exegesis.
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Trigg, Joseph Wilson. "The Soul and Spirit of Scripture within Origen's Exegesis (review)." Journal of Early Christian Studies 14, no. 2 (2006): 237–38. http://dx.doi.org/10.1353/earl.2006.0043.
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Ayres, Lewis. "The soul and the reading of scripture: a note on Henri De Lubac." Scottish Journal of Theology 61, no. 2 (2008): 173–90. http://dx.doi.org/10.1017/s0036930608003943.
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AbstractHenri DeLubac's work on multi-sense scriptural reading has become a major resource for Catholic and Protestant theologians seeking a new integration of biblical studies and theology. Rarely, however, is it noticed that De Lubac's account of scriptural interpretation involves a robust notion of the soul and its transformation in the Christian life – and that in linking these themes De Lubac accurately reflects a central theme of pre-modern exegesis. This article thus suggests, first, that defending a notion of soul is important for those seeking to appropriate pre-modern exegesis. The article then argues that such a project is only possible if we move beyond Harnackian notions of early Christianity's ‘hellenisation’ and see the soul as a theological doctrine. The soul is the fundamental locus of a transformation in which Christians act in and through the Spirit as members of the body of Christ. Once the status of the soul is acknowledged, we are then best able to follow De Lubac's call for the reintegration of moral-practical aspects of Christianity and the discipline of theology. The article finally argues that Christian accounts of scriptural interpretation should find their core in an understanding of scripture as a graced resource for the formation of Christians, and that these accounts should be ever attentive to the place of scripture within the drama of salvation.
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Czyżewski, Bogdan. "Patrystyczna interpretacja Rdz 2, 7: „Pan Bóg ulepił człowieka z prochu ziemi i tchnął w jego nozdrza tchnienie życia”." Vox Patrum 65 (July 15, 2016): 141–54. http://dx.doi.org/10.31743/vp.3497.
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The article aims at the presentation of the exegesis of Gen 2:7 made by some early Christian writers. Their interpretation contains three essential elements. Fathers start with pointing out the matter as a material from which God created man. Although the human body undergoes natural decomposition, it is not because of the material from which it is built, but because of its frailty due to sin. Fathers also pay attention to the soul, which has its source in what Genesis calls the breath of God. However, it did not exist before the creation of the material body, as proclaimed by Origen, but was created along with the body. The soul animates the body putting it in motion. Although man was formed from the dust of the earth by the hands of God, he should be seen as a spiritual being. Whereas the soul is created, the body has been formed and this clearly differentiates the two. Due to the greatness and grandeur of man, he cannot be reduced to animal being, as it has a rational soul that animates his body. Finally, the third thread in connection with the exegesis of the Gen 2:7 indicates the union of the body and the soul at the moment of creation. It occurred at the time when God breathed into man’s nostrils and put in some part of his grace. This does not mean, however, that the nature of God has changed into the soul of man. Not only did the first man receive the breath of God – everyone gets a second breath, the Holy Spirit, which leads to the creation of a new humanity.
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KUPREEVA, INNA. "ALEXANDER OF APHRODISIAS AND ARISTOTLE'S DE ANIMA: WHAT'S IN A COMMENTARY?" Bulletin of the Institute of Classical Studies 55, no. 1 (2012): 109–29. http://dx.doi.org/10.1111/j.2041-5370.2012.00036.x.
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Abstract A study of testimonia for Alexander's lost commentary on Aristotle's De anima can shed new light on his interpretation of Aristotle. Two cases are discussed. (1) Alexander reads De anima 3.12 (434b3–8) as applying teleological explanation of soul's powers to the souls of heavenly bodies, which in his own treatise De anima he excludes from the scope of psychology. Inclusive reading agrees with Alexander's position in other writings and must be his considered view. (2) Philoponus reports a Platonist (probably Numenius') exegesis of De anima 2.2 (413b11–13). Alexander's argument against it, with parallels in his other psychological writings, provides evidence that his controversial definition of soul as a power supervenient on elemental mixture is due, in part, to his polemic against Platonist readings of Aristotle's theory of soul and soul's powers.
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Michalewski, Alexandra. "Severus on Tim. 30a: New Approaches and Perspectives. Porphyry, PM 87–95; Eusebius, PE 13.17." Elenchos 43, no. 1 (2022): 153–64. http://dx.doi.org/10.1515/elen-2022-0008.
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Abstract This paper aims at re-evaluating the significance of Peripatetic features in Severus’ exegesis of the Timaeus through a comparison between Severus’ doxography in the PM and the fragment of his treatise on the soul quoted by Eusebius. Indeed, until now, the scholarly literature has been inclined to consider Severus as a plain anti-Aristotelian and pro-Stoic Platonist. However the recent edition of the Porphyrian lost treatise On Principles and Matter allows us to grasp more clearly to what extant Severus’ view on the nature of the soul and on the bodily motion is grounded on an in-depth knowledge of the Peripatetic debates of his time.
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Lapatin, Vadim. "THE EXEGESIS ON THE SOUL: TRANSLATING THE ANCIENT TEXT INTO THE MODERN CONTEXT." Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", no. 5 (October 20, 2016): 62–69. http://dx.doi.org/10.17238/issn2227-6564.2016.5.62.
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Mawardi, Muhammad Anis. "Mal Verses in Al Maraghi's Exegesis; Study of People Indonesian’s Reality." JOURNAL OF QUR'AN AND HADITH STUDIES 6, no. 1 (2019): 73–96. http://dx.doi.org/10.15408/quhas.v6i1.13406.
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Social changes faced by Muslims in the modern era have caused a number of serious problems relating to Islamic law. Islam aims to maintain basic human needs, namely: religion, body and soul, reason, honor (ancestry), and property. Among these five things, property is often a real problem inherent in human life. In Islam property is regulated through muamalah law and prohibits actions that can cause harm, such as theft, robbery, corruption, manipulation, smuggling, exploration of natural resources in an all-inclusive manner, including wasteful attitudes and consumerism. So that property has an important connection in social life. This is where al-Maraghi exegesis will explain the mal verses in the context of Indonesian society.
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De Vita, Maria Carmen. "Giuliano e il medioplatonismo: il caso di Plutarco." Elenchos 34, no. 2 (2013): 351–72. http://dx.doi.org/10.1515/elen-2013-340205.
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Abstract This article aims to show that Julian the Emperor had some knowledge of Middle Platonic doctrines. More specifically, the discussion focuses on the case of Plutarch of Chaeronea.We can find interesting parallels between the works of this philosopher and the Orations of Julian, especially concerning the allegorical exegesis of myths, the crucial metaphysical role played by Apollo-Helios and the doctrine of the soul. It is worth considering the possibility that Plutarch's works partially inspired Julian's concept of Hellenism.
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Gould, G. "The Soul and Spirit of Scripture within Origen's Exegesis. By ELIZABETH ANN DIVELY LAURO." Journal of Theological Studies 59, no. 1 (2008): 354–56. http://dx.doi.org/10.1093/jts/flm155.
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Jaffer, Tariq. "Fakhr al-Dīn al-Rāzī on the Soul (al-nafs) and Spirit (al-rūḥ): An Investigation into the Eclectic Ideas of Mafātīḥ al-ghayb". Journal of Qur'anic Studies 16, № 1 (2014): 93–119. http://dx.doi.org/10.3366/jqs.2014.0133.
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This article aims to illustrate how al-Rāzī forges his doctrine on the soul in Mafātīḥ al-ghayb. It investigates al-Rāzī’s analysis of the soul's nature, its generation, and its attachment to the body by examining his exegesis of key Qur'anic verses. It analyses the ways that al-Rāzī interprets key cosmological terms from the Qur'an (including ‘soul’, ‘vital spirit’, ‘God's command’, and ‘power’), and provides examples of his practical application of taʾwīl to key Qur'anic verses. The article argues that al-Rāzī moulds ideas from ancient Greek Stoicism and Muʿtazilī theology into Mafātīḥ al-ghayb. By doing so, it illustrates that the hermeneutical device of taʾwīl was instrumental to the process through which al-Rāzī assimilated eclectic ideas from non-canonical sources into the worldview of Sunnism.
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Ferber, Rafael. "„Was jede Seele sucht und worumwillen sie alles tut“." Elenchos 34, no. 1 (2013): 5–32. http://dx.doi.org/10.1515/elen-2013-340102.
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Abstract The article first (i) gives an exegesis of the famous passage in the Republic, 505d11-506a2. Attention is drawn to the fact that the principle that every soul does everything for the Good (panta prattei) can be translated in two ways: Every soul does everything for the sake of the Good, or goes to all lengths for the sake of the Good. Depending on the different translations, we have a different picture of the platonic Socrates in the Republic, an intellectualistic Socrates for whom pure irrational desires do not exist, or a Socrates who also accepts irrational desires. The article favours the first picture. Then it (ii) attempts to show that we can elucidate two dark points in the Socratic thesis that the Good is what every soul pursues and for which every soul does everything, with the help of Aquinas. Finally, the article (iii) outlines three substantive answers to the question ``What is the Good?'' - the henological, the perfectionist and the structuralist - and shows that these three answers lead into a trilemma. Instead of advancing a new answer, the article suggests an uncontroversial formal starting point for an answer to this question.
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Veldman, Meine. "Secrets of Moltmann’s Tacit Tradition: Via Covenant Theology to Promise Theology." Journal of Reformed Theology 4, no. 3 (2010): 208–39. http://dx.doi.org/10.1163/156973110x542187.
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AbstractThis article takes a genetic approach examining Moltmann’s early post-Reformation studies in Moyse Amyraut, Petrus Ramus, Jacob Brocard and Johann Coccejus as the secrets to the tacit tradition of his theology of hope. I contend that the gold he struck in these studies is a historical impulse and legitimization of his own turn to the horizon of the empirical and the historical. However, with respect to the dross, Moltmann critically notes that with the post-Reformation covenant theologians the word of God got entangled in a ‘system’ of hope because of their symbolic-prophetic approach to Scripture. In place of their symbolic-prophetic exegesis he substitutes a promise-exegesis as a way of pointing to God’s relationship to this world and to the human beings in it. He thus replaces the theme of a restless history, and a restless soul, with the restless promise of which God is the author, the originator and the fulfiller. In this way Moltmann found a way beyond post-reformation covenant theology and Barth’s dialectical theology, culminating in his Theology of Hope.
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Jordan, Mark D. "The Construction of a Philosophical Medicine: Exegesis and Argument in Salernitan Teaching on the Soul." Osiris 6 (January 1990): 42–61. http://dx.doi.org/10.1086/368694.
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Phillips, John. "Numenian Psychology in Calcidius?" Phronesis 48, no. 2 (2003): 132–51. http://dx.doi.org/10.1163/156852803322145591.
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AbstractThe 1962 publication of J. H. Waszink's edition of Calcidius' commentary on Plato's Timaeus focussed attention on the question of Calcidius' source for a group of chapters where he presents an interpretation of Plato's account of the creation of soul. I discuss three attempts to answer this question: that of Waszink himself, who argues that the source is Porphyry who was here influenced by the Neopythagorean/Platonist Numenius, that of J. M. Van Winden, who claims Numenius as the direct source, and that of Werner Deuse, who offers reasons for excluding Numenius as either directly or indirectly responsible. I show the weakness of Deuse's critique, but then argue that neither Waszink nor Van Winden has given sufficient consideration to the possibility that Plotinus, either alone or through Porphyry as intermediary, is behind Calcidius' interpretation, where the doctrines of the unity of the soul and of a higher soul that does not descend, both characteristic of Plotinus' psychology, are prominent. However, there is an important but uniformly overlooked feature of this exegesis that rules out both Plotinus and Porphyry as possible sources. This leaves Numenius as the only serious candidate. If, then, the origin of the doctrines of the unity of the soul and of the undescended higher soul can be traced to the work of Numenius, there is the strong possibility that in his formulation of these same doctrines Plotinus was indebted to Numenius.
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Caruso, Francesco. "Limite, illimitato, prima mescolanza: il ruolo del "Filebo" nel "De animae procreatione in Timaeo" di Plutarco." PLATO JOURNAL 21 (January 28, 2021): 125–47. http://dx.doi.org/10.14195/2183-4105_21_9.
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Recent scholarship has recognized some thematic connections related to onto-cosmological issues between two late Platonic dialogues, such as Philebus and Timaeus, and has tried to explain them in different ways. The aim of this paper is to contribute to such a debate by analysing an ancient exegesis of Timaeus 35a1-b4, that of Plutarch of Chaeronea, which made use of the ontological sections of the Philebus (16c-17a and 23c-27c) in his treatise on the cosmogony of the Timaeus. More specifically, this analysis will show that the notions of ‘limit’ and ‘unlimitedness’ played a decisive role in the shaping of the “essence” of the world-soul according to Plutarch.
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Akcay, Nilufer. "The Goddess Athena as Symbol of Phronesis in Porphyry’s On the Cave of the Nymphs." International Journal of the Platonic Tradition 12, no. 1 (2018): 1–12. http://dx.doi.org/10.1163/18725473-12341394.
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AbstractOn the Cave of the Nymphs, an allegorical exegesis of Homer’s description of the cave of the nymphs at Odyssey 13.102-112, a passage quoted in full at the beginning of the treatise after the briefest possible indication of the project on which Porphyry is embarking, has been generally given little attention in discussions of Neoplatonic philosophy, as it is deemed to be of little importance for establishing Porphyrian doctrine. However, the treatise contains significant philosophical thoughts on the relationship between the soul and body, embodiment, demonology, and the concept of salvation of soul, which are compatible with his other works, especially On Abstinence from Killing Animals (De Abstinentia) and Pathways to the Intelligible (Sententiae). The concept of salvation of soul is found in Porphyry’s identification of the goddess Athena with phronesis, along with the olive tree, while Odysseus represents the soul descending into genesis, but will return back to his fatherland.In this context, this paper will explore the role and meaning of phronesis, namely the goddess Athena, in the process of the soul’s journey towards the intelligible realm and show the relevance of the Neoplatonic doctrine of virtues, particularly the cathartic virtues, in Sententia 32 to Porphyry’s reading of Homer’s image of Odysseus under guidance of the goddess Athena. Phronesis inspires the soul to incline towards the level of Intellect that is, away from damaging influences of the body to which the soul is enslaved and which confuses it with desires, passions, fears and illusory impressions, and prevents it from attaining the intelligible realm, whereas the body and its desires lead us to conflict and unjust behaviour in order to gain wealth, status, power, and pleasure.
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Dunderberg, Ismo. "Moral Progress in Early Christian Stories of the Soul." New Testament Studies 59, no. 2 (2013): 247–67. http://dx.doi.org/10.1017/s0028688512000355.
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This article explores the ways the story of the soul's present plight and its return to the divine realm is narrated in different Nag Hammadi treatises, and to what effect. The soul's condition is a central concern in two types of stories: there are (1) demiurgical myths, in which the soul's origin is ascribed to an inferior creator-god, and (2) plainer stories of the soul, which are solely focused on the soul, without a creation narrative. The main sources for the latter type are the Exegesis on the Soul (NHC II, 6) and Authoritative Teaching (Authentikos Logos, NHC VI, 3). In addition to these texts, three demiurgical myths from Nag Hammadi Codex II, are drawn into the discussion: The Secret Book of John, The Nature of the Rulers, and On the Origin of the World.The soul pestered by emotions is one of the themes that connects these stories with the long-standing philosophical tradition, starting from Plato's dialogues. The portrayals of this theme become increasingly ‘demonic’, but even the soul's battle against demons is first and foremost a battle against emotions. A new element in these stories is the emphasis placed upon repentance as bringing about transformation in the soul. Although strong sexual imagery is used in these texts to describe both the mythic past and the soul's present plight, the analysis suggests that sexual lust is not the only moral concern in them. Some texts discussed in this article show far greater concern with wine, luxury, good looks, pride, and arrogance than with illicit sex.
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Babiarz, Grzegorz. "Poznanie i wolna wola – dwie podstawowe kategorie antropologii Ambrozjastra." Vox Patrum 63 (July 15, 2015): 143–55. http://dx.doi.org/10.31743/vp.3556.
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Ambrosiaster belongs to the Roman school of exegesis. He deserves the attention because of the relations between him and Marius Victorinus, his predecessor, as well as Pelagius and Augustine, his successors. The purpose of the article was to present Ambrosiaster’s anthropology on the basis of his writings. The conclusions have been presented in three parts: the elements of human nature, the rationality of knowledge and the scope of free will. The first part shows the process in which the elements of nature are integrated. The spirit plays the decisive role synchronizing both the body and the soul. This dynamic and ongoing process is inspired by the presence of the Holy Spirit. The second part reveals two conditions for gaining knowledge: accepting the limitations of the mind and expanding and developing the principle of analogy. The last part presents two ways the free will is practised: by increasing how much one owns, which may be associated with lust, or by strengthening one’s inner strength. The role of the cultural and the ecclesial environment constitutes important information for the reconstruction of the views of Ambrosiaster. This raises the question whether – alongside Antioch and Alexandria – one could also talk about the Roman school of exegesis (Marius Victorinus, Ambrosiaster, Pelagius).
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Konings, Johan. "INTERPRETAR A BÍBLIA AOS CINQUENTA ANOS DO CONCÍLIO VATICANO II." Perspectiva Teológica 44, no. 123 (2014): 237. http://dx.doi.org/10.20911/21768757v44n123p237/2012.
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Aos cinquenta anos do Vaticano II recorda-se o caminho que levou até a Constituição Dei Verbum e, daí, até a Exortação Verbum Domini. Considera-se a questão hermenêutica: a leitura da Bíblia centrada em torno do Evento Jesus e tendo seu “lugar” na vida da Igreja, que herdou o Espírito de Jesus. Como a leitura das Escrituras deve ser a alma da teologia, não se pode separar a crítica históricoliterária da hermenêutica teológica. Esta se inscreve na racionalidade ampliada do ser humano, tendo na mira não as palavras, mas a “coisa”. Unindo o horizonte original do texto ao de hoje, abre-o em diversos níveis e direções, enquanto a exegese histórico-literária segura o sentido primeiro e referencial. Descreve-se a circularidade dessa hermenêutica. Por fim, consideram-se a experiência latinoamericana, bem como e a leitura bíblica como alma da pastoral hoje.ABSTRACT: Fifty years after Vatican II we remember the way unto the Constitution Dei Verbum and from there to the Exhortation Verbum Domini. Then is treated the issue of hermeneutics: the lecture of the Bible centred around the Jesus Event and having its “locus” in the life of the Church, heiress of His Spirit. Since Scripture reading must be the soul of Theology, historical-literary criticism cannot be separated from theological hermeneutics. These are inscribed in amplified human rationality, that aims not at the words, but at the “thing”. They unite the original and the today horizon, opening the text in several levels and directions, while historicalliterary exegesis warrants the original and referential meaning. Attention is drawn to the circularity of hermeneutics. Finally is lighted the Latin American experience, and Scripture reading as the soul of pastoral praxis today.
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Maurette, Pablo. "Plato’s Hermaphrodite and a Vindication of the Sense of Touch in the Sixteenth Century." Renaissance Quarterly 68, no. 3 (2015): 872–98. http://dx.doi.org/10.1086/683854.
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AbstractThis essay considers readings of Plato’sSymposiumin sixteenth-centurytrattati d’amore(love treatises) — especially Francesco Patrizi’sL’amorosa filosofia— that offer an alternative to Marsilio Ficino’s pervasive interpretation as presented in hisDe amore. Against the backdrop of a larger debate concerning the role of the lower senses (touch, in particular) and the relationship between body and soul, these alternative readings of theSymposiumattempt to redeem the role of tactility in love matters. Whereas Ficino and his most influential followers — Pico della Mirandola, Pietro Bembo, and Baldassare Castiglione — center their exegesis on Diotima’s speech and privilege sight as the most noble sense, Patrizi’s reading — to a large extent preceded by those of Sperone Speroni, Agnolo Firenzuola, and Flaminio Nobili — focuses on Aristophanes’s myth and the figure of the hermaphrodite as the model for a different kind of human love that is both sensual and spiritual.
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Allert, Craig D. "Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (2021): 163–64. http://dx.doi.org/10.56315/pscf9-21allert.
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EARLY CHRISTIAN READINGS OF GENESIS ONE: Patristic Exegesis and Literal Interpretation by Craig D. Allert. Downers Grove, IL: IVP Academic, 2018. 329 pages. Paperback; $38.00. ISBN: 9780830852017. *This volume is part of the Biologos Books on Science and Christianity series. Craig Allert is an associate professor of religious studies at Trinity Western University in Langley, BC, Canada. He holds a PhD in historical theology from the University of Nottingham, and has authored a number of books and articles on the topics of inspiration, canon, and the authority of scripture. *Allert notes that the aim of this book is "to give a window into the strange new world of the church fathers and how they understood creation themes in Genesis 1" (p. 3). Allert's purpose arises from what he sees as an irresponsible approach by some creation science advocates who proof-text and decontextualize the words of the church fathers to further their own theological agendas. For example, Duncan and Hall insist that the church fathers were consistent in seeing the days of Genesis 1 as six sequential (literal) twenty-four-hour days and that any other view is a relatively modern invention. Yet, a select reading of the fathers shows that there is some ambiguity in how a number of them understood the length of the days. Further, these church fathers generally approached the text from a nonliteral rather than a literal point of view. *While Allert mentions a number of church figures in his book, he places a particular emphasis on the person of Basil the Great. This is in response to creation science proponents who cite Basil as a literalist standing against those who use allegorical interpretive methods. By doing so, these scholars automatically support their own position while invalidating the witness of any church father whose interpretive method is different. But Allert pushes back on this view of Basil by asking two questions: "Is Basil actually an opponent of allegory?" and "Is the literal approach of the church fathers identical to the present interpretive method of the same label?" *Before engaging in the above questions, Allert begins by defining the church fathers and highlighting their relevance for present day Christianity. Then, in his second chapter, he surveys what he considers misinterpretations of some church fathers by several adherents of creation science. His following chapter outlines the historical nature of present literal interpretive methods and contrasts this with Jesus's and Paul's lack of concern for human authorial intent in their methods. This gives license for the church fathers' frequent use of spiritual or allegorical readings. It is in this chapter that Allert deconstructs the repeated assumption that there was a conflict between literal and allegorical schools of thought among the church fathers. *Chapter four brings us to Basil the Great and the questions concerning whether he was a literalist (as understood today) and whether he was truly against allegory. Allert shows that Basil's anti-allegorical language was likely used in his Hexameron because his hearers were unable to discern error in heretical allegorical interpretations. Further, Allert shows that outside the Hexameron, Basil often used spiritual or allegorical methods of interpretation. Even in the Hexameron, Basil used methods that cannot be easily categorized as "literal." For instance, the unstable, changeable nature of human beings was symbolized by the creation of the moon which is a body that is not always visible. *Chapters five through seven examine how some of the church fathers understood specific themes in the opening chapter of Genesis. Allert notes that creatio ex nihilo (creation out of nothing) arose as an interpretation of Genesis 1 because the church fathers saw creation from unformed matter as impinging on God's "providence, sovereignty, and eternality" (p. 228). Allert next explains that the church fathers treated the days in Genesis 1 in a variety of ways. For example, Theophilus saw the stars on the fourth day as reflecting those who kept the law of God: bright stars were those imitating the prophets, secondary stars represented the righteous, and the planets and stars that "pass over" were those who wandered from God. On the topic of "In the beginning," Allert delves into Augustine's distinction between time and eternity. For Augustine, time was evasive and likely didn't truly exist since it was always slipping away into the past. *Allert works hard to peel away the literalist label from Basil because such a description arises from a superficial reading of Basil's method and a mistaken idea of what "literal" meant to the church fathers. Further, he objects to the use of Basil (and other church fathers) as mere "ammunition" in the creation/evolution wars (p. 14). For this reason, Allert focuses his final chapter ("On Being like Moses") on Basil's understanding of humanity made in the image of God. Allert begins by explaining that Basil wanted the hearers of Genesis 1 to understand that its author (Moses) saw God face to face and that they should understand the text not in human ways (i.e., by literal interpretation) but by the Spirit (i.e., via spiritual and allegorical interpretation). Basil understood that the image of God referred to the inner self, the soul which could not be comprehended through the senses. That which could be understood through the senses, the body, was the mechanism by which the soul expressed itself. So, when the text referred to human beings ruling over the fish, it meant that human beings must use reason to control the passions of the flesh (i.e., body). In a similar, nonliteral, fashion, Basil understood image and likeness as different aspects of humanity. While image was connected to reason, "likeness" was built by the human choice to reign in those passions and (essentially) to "put on Christ" (p. 310). Similarly, Basil understood the commands to "multiply and grow" as the growth of both the body and the soul. Thus, Allert gives examples of Basil's nonliteral interpretation and puts into question the whole idea that Basil was a literalist. *This is an academic book. It is mostly geared to students and scholars with some familiarity with the church fathers and historic methods of interpretation. The argumentation is thoughtful and flows well, including how Allert describes the early church fathers, recounts the misuse of the fathers by some creation-science adherents, and unpacks their interpretive methods, particularly as they saw Genesis 1. The book is quite effective in leading the reader into the world of the fathers and unfolding both their contexts and their wider thoughts on interpreting scripture. For those unfamiliar with the church fathers, Allert's definition of who they were, the time frame in which they operated, and the criteria by which they were considered church fathers is all helpful. But even for those familiar with the fathers, Allert's portrayal of them as people playing a critical role (alongside scripture) in the survival and maintenance of the orthodox faith might be surprising and convincing. He also cites their texts extensively in his effort to give context to their words. He admits that the choice of church fathers is selective due to the constraints of space. *The book provides an excellent assessment of the importance of the church fathers and an evaluation of their interpretive methods. It also calls into question the assumption that the modern category of literal interpretation parallels the literal analysis of the church fathers. As a side accomplishment, the book casts doubt on the often-mentioned conflict between literal and allegorical interpretive camps. Most of all, it puts a serious dent in the argument that the church fathers interpreted scripture (and especially Genesis 1) in the same way as many proponents of creation science. The interpretation of Genesis 1 has become a litmus test of orthodoxy in a number of Christian circles; since the witness of the church fathers says something about what were normative or acceptable beliefs, any lack of care in using them in the creation/evolution debate will entrench positions on a topic that is already divisive. *Reviewed by Gordon C. Harris, Academic Director of CTF School of Ministry, Toronto, ON M9W 6M3.
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Mouzala, Melina G. "Olympiodorus and Damascius on the Philosopher’s Practice of Dying in Plato’s Phaedo." Peitho. Examina Antiqua, no. 1(5) (January 24, 2015): 177–98. http://dx.doi.org/10.14746/pea.2014.1.8.
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This paper presents Olympiodorus’ and Damascius’ explanations of the philosopher’s practice of dying in Plato’s Phaedo. It also includes a presentation of Ammonius’ exegesis of the practice of death (meletē thanatou). The Neoplatonic commentators discern two kinds of death, the bodily or physical death and the voluntary death. Olympiodorus suggests that bodily death is only an image of voluntary death and cannot be recognized as an original death, because original death presupposes the preparation for death and the constant effort for the purification of the soul during the philosopher’s life-time. Only preparation for death and purification can ensure the complete separation of the soul from the body. Relative to this distinction is that between apothnēskein and tethnanai; these infinitives denote the dual meaning of death: death as an event or a process and death as a state. Our study examines thoroughly the subtle distinctions made by Olympiodorus and Damascius and offers a comparative analysis of the two definitions of death as well as that of purification. It reaches the conclusion that apothnēskein is a necessary condition of tethnanai, i.e. of a definitive release and parting of the soul from the body. On the other hand, the process of eventual purification, a notion which betrays the religious character of purification, can be identified with apothnēskein, which is the practice of dying by the true philosopher. Finally, our study also emphasizes and explains the difference between the voluntary philosophical death and the voluntary unphilosophical suicide; the latter guaranteeing only bodily or physical death.
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Fauziah, Ruyatul. "Kebangkitan Manusia di Akhirat Menurut Al-Ghazali Dan Ibnu Rusyd." Aqlania 9, no. 2 (2018): 193. http://dx.doi.org/10.32678/aqlania.v9i02.2066.
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The dogma of resurrection after death is a very interesting subject to discuses since it contains controversy among Moslem schoolers. It hase being by philosophers since medieval era. Al-Ghazali outlined rejection against the philosophers about bodily resurrection in his book entitled Tahafut al-Falasifah (Confusions of the Philosophers), precisely in the last issue of the twenty issuesdiscussing the absence of a physical generation. Responding to the attack, Ibnu Rushd appeared to defend the philosophers of the attack and pagan. It is in this context Ibnu Rushd wrote is book Tahafut al-Tahafut (The Ambiguity of the Book Ambiguity).Departing from this background the author proposes research questions as follows : 1). How the thought of Al-Ghazali and Ibnu Rushd about human resurrection in the afterlife. 2). What are the causes and implications of about Al-Ghazali, as and Ibnu Rushd different talk about human resurrection in the afterlife. Goals to a achiev from the study are : 1). to comprehend the thought ofAl-Ghazali and Ibn Rushd about human resurrection in the afterlife. 2). to determine the causes and implications of Al-Ghazali and Ibnu Rushd thoughts on the respective issue.In terms of methodology, the author follows several steps : Determinain data sources, collecting data, and arrange data, and analyzing data. Primary data is retrieved from Al-Ghazali’s book Tahafut al-Falasifah especially on the twenty issues and that of Ibnu Rushd Tahafut al-Tahafut. Secondary data is retrieved from books related to Al-Ghazali and Ibnu Rusyd. The collected datais analyzed by comparative method.Conclusions of this study are as follow: First, Al-Ghazali holds that the surrection will occur in body and soul. On the other hand, Ibnu Rushd and other philosophers maintain that the revival will occur only in soul. Secondly, the cause of this disagreement is the difference in interpreting the Qur’anic verses of resurrection. As for Ibnu Rushd, philosophers’ exegesis does not mean toreduce sense of primacy of the hearafter. Therefore, this implies that the philosophers should not be the subject of infidel accuse just because of their thoughts. Nevertheless, their exegesis to the verses should not be exposed publicly to general.
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Paul, M. J. "Recente visies op het leven na de dood in het Oude Testament." Theologia Reformata 64, no. 4 (2021): 338–55. http://dx.doi.org/10.21827/tr.64.4.338-355.
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Usually it is assumed that the Israelites had a negative view of the afterlife in the Old Testament, with some exceptions in the later texts. In several recent publications, in the last twenty years, changes are made. In this article these new visions are described and to some extent evaluated. Important questions are: What does the word sheol mean and is it the destination of believers? How can we interpret the many gifts for the deceased found in burial places in Israel? Related to the view on life after death, is the view of the nature of man. What is the meaning of nefesh (soul) and ruaḥ (spirit)? And how do we have to view God’s judgment: only in this life or also after death? This article gives an overview of recent approaches, without going into detailed exegesis. The goal is to stimulate further research on this subject, that is also related to the study of the New Testament, Anthropology and Judaism.
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Tilley, Janette. "LEARNING FROM LAZARUS: THE SEVENTEENTH-CENTURY LUTHERAN ART OF DYING." Early Music History 28 (August 24, 2009): 139–84. http://dx.doi.org/10.1017/s0261127909000345.
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The story of the Rich Man and Lazarus is the foundation upon which German composers of the seventeenth century experimented with longer musical forms. Composers interpolate new poetic material to a higher degree than with any other scriptural story, apart from the Passion. Additions to the story range from simple funeral songs for Lazarus to elaborate contrapuntal drinking songs for the Rich Man and his five brothers. We would expect the meaning imposed on the story in musical settings to be in line with local theology and exegesis. However, a close look at musical settings reveals how much they diverge from common theological explications. Onto the story of poverty, wealth, mercy and the fate of the soul are welded other topoi of Lutheran theology, including vanitas, penitence and the art of dying (Sterbekunst or ars moriendi), which effectively reinterpret the story in a direction not typically undertaken by writers of sermons and devotional volumes.
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Reynolds, Gabriel Said. "The Muslim Jesus: Dead or alive?" Bulletin of the School of Oriental and African Studies 72, no. 2 (2009): 237–58. http://dx.doi.org/10.1017/s0041977x09000500.
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AbstractAccording to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.
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Gama, Cipta Bakti. "ILMU JIWA FALSAFI BERBASIS AL-QUR’AN SEBAGAI SUATU DISIPLIN ILMU." Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 8, no. 2 (2022): 155–82. http://dx.doi.org/10.20871/kpjipm.v8i2.214.
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Studying multiple dimensions of the human self requires an integration-interconnection between rational, scriptural, Sufistic, and empirical disciplines of knowledge. Many muslim psychologists have long developed an integrative study known as Islamic Psychology. Such integration pivots on Modern Psychology as an empirical discipline (science) which absorbs various Islamic studies on human soul, mind, behavior, and the like, so that there is still room for integration focused on philosophical and scriptural disciplines. This paper contains the initial ideas of constructing a discipline of knowledge on the human self that pivots on the integration between Islamic Philosophy and Quranic Exegesis, which is called Quran-Based Philosophical Psychology. The findings of this paper include the formulation of a number of principles as the Basic Structure of Knowledge underlying the Quran-Based Philosophical Psychology, which is based on the idea of Logic about the components of knowledge and the idea of the Philosophy of Science about the relationship between disciplines and their social aspects.
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Rastin Toroghi, Amir, Seyyed Mortaza Hosseini Shahrudi та Shima Pooyanejad. "Do We Go Back to Where We Came From? Mullā Ṣadrā's Philosophical Exegesis on the Paradise of Adam and the Promised Paradise of the Afterlife". Journal of Qur'anic Studies 23, № 3 (2021): 103–32. http://dx.doi.org/10.3366/jqs.2021.0480.
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The cosmological location and identity of the Paradise in which Adam and Eve dwelled and from which, we are told in Q. 7:22 and 24, they were sent down to earth after giving in to Satan’s temptation and approaching the forbidden tree, has long been a controversial issue among exegetes and theologians. Ṣadr al-Dīn Muḥammad b. Ibrāhīm b. Yaḥyā Qawāmī Shīrāzī Mullā Ṣadrā (d. 1050/1640), a flag-bearer for the philosophical and mystical exegesis of the Qur’an, is one of those who has engaged with this question. The subject is important because it is closely connected with several important anthropological Qur’anic topics: the philosophy of the creation of humankind and their earthly abode; the states of human existence before earthly life on this world, and in the descending journey to it; as well as the connections between these states and those following death and in the ascending journey. An analysis of Ṣadrā’s approach to the issue of Adam’s Paradise has implications for both our appreciation of his philosophical understanding of the Qur’an and his methodology, as well as a clearer understanding of his contribution to Islamic philosophical thought. Mullā Ṣadrā took the view that the location of one Paradise on the descending arc of the circle of being, and a second on the ascending arc of this circle, indicate the stages of human existence before and after this world. He believed that these two Paradises suggest the same reality, though from two different aspects; the first shows the inward and indistinct aspect of the human soul while the second represents its outward and distinct side.
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Coolman, Boyd Taylor. "Pulchrum esse: The Beauty of Scripture, the Beauty of the Soul, and the Art of Exegesis in Hugh of St. Victor." Traditio 58 (2003): 175–200. http://dx.doi.org/10.1017/s0362152900003020.
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Pondering the narrative of creation given in Genesis in his De sacramentis Christianae fidei, Hugh of St. Victor (d. 1142) raises the question of whether creation was instantaneous or required a literal six days. Hugh opts for the latter. Though instantaneous creation was of course possible, he argues that God created in six days, proceeding gradually through increasing degrees of form and beauty, so that the rational creature “might discern how great was the difference between esse and pulchrum esse,” between “being” and “beautiful being.” God's intention, Hugh declares, was that rational creatures would be “warned not to be content with having received being [esse] from the Creator,” but would strive for “beautiful being” (pulchrum esse). The primary task of the human being in Eden, therefore, was twofold: first, a discernment, an exegesis that rightly interpreted the pulchrum esse of creation to be a manifestation of divine Beauty; second, a realization of pulchrum esse within itself. In large measure, for Hugh, the ensuing Fall entailed a failure to fulfill this original exegetical and ethical calling.
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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.
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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.
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Badrudin, Badrudin. "CORAK TARBAWI DALAM PENAFSIRAN SYEKH ‘ABD AL-QADIR AL-JILANIY." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 2 (2018): 27–42. http://dx.doi.org/10.24090/maghza.v2i2.1567.
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This research was inspired by the condition of the world today dominated by secular education. The danger of secular education for human life is producing generations who eliminate religious principles in their life. To examine the concept of Educational Exegesis (Tafsir Tarbawi) the contents away from the secular need to be empowered. Research products offered the format of important themes in the study of Qur'anic Educational exegesis. The restriction of problems of this research is the problem of education in view of the interpretation of Sheikh ‘Abd al-Qa>dir Ji>la>niy. In this study the author used the following methodology: 1) Paradigm of thematic analysis, which collecting the verses in Educational themes. Then analyze and summarize as a reflection of the Quran answers to mentioned problems, 2) Content analysis. The orientation is inductive reasoning, the conclusion of a general nature to a special nature. The results of this study indicate of those who studied in the view of Shaykh ‘Abd al-Qa>dir Ji>la>niy is preferred. Interpretations of the Educational verses as following: The goal of education oriented by Shaykh ‘Abd al-Qa>dir Ji>la>niy was towards cleansing the heart or purification of the soul, this is a high degree in the educational process. Material of thought that developed by Shaykh ‘Abd al-Qa>dir Ji>la>niy about educational stated behavior and certain obligations that must be considered by the teacher in treating his pupils. Teaching methods used by Shaykh ‘Abd al-Qa>dir Ji>la>niy often give back in the name of Allah (Quran) and The Tradition of the Prophet in exposure-presentation. Then he showed a tremendous emphasis on the importance of firmness and constancy in the oneness of Allah.
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Rodionov, Oleg. "Michael Psellos’ Theologica I.30 and the Byzantine Interpretations of Scala Paradisi XXVII/2.13." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (2021): 147–64. http://dx.doi.org/10.24193/subbto.2021.1.07.
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"The article examines the exegesis of Michael Psellos on the most mysterious of the “difficult places” of the Ladder by John of Sinai — Step XXVІІ/2.13. This interpretation is one of the so-called Theologica treatises (Theol. I.30). It differs significantly from the rest of the Byzantine explanations of this “difficult place”. Michael Psellos decisively rejects the Christological interpretation of the “vision” and the questions of St. John. He also develops the doctrine of the accessibility to a human in present life of the vision of God in “symbols” and “forms” only. Higher contemplations are linked to the degree of detachment of the soul from the body. Unlike Michael Psellos, other interpreters, firstly, pay more attention to the context in which the chapter of the Ladder in question is located, secondly, they mostly prefer a Christological interpretation of St. John’s questions to the unknown interlocutor, thirdly, they ask themselves who this interlocutor was, an angel or Christ Himself. One of the anonymous Byzantine commentaries convincingly defends the point of view according to which John Climacus talked with Christ. This paper analyses all the extensive interpretations of the difficult passage, and on the basis of the handwritten tradition, draws the conclusion that the exegesis of Michael Psellos had much circulation in Byzantium along with other conceptions of the mysterious chapter. In addition, there has been noted the reception of Psellos’s interpretation in the first Slavic edition of the Ladder in 1647. Appendices I and II contain the edition of the Greek text of an anonymous Scholium and a fragment from the commentary by Elias of Crete respectively. Keywords: Michael Psellos, Theologica, John Climacus, Ladder of Divine Ascent, Photius of Constantinople, Elias of Crete, byzantine commentaries, Church Slavonic translation. "
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Turner, John D. "Hugo Lundhaug, Images of Rebirth. Cognitive Poetics and Transformational Soteriology in the Gospel of Philip and the Exegesis on the Soul." Vigiliae Christianae 67, no. 1 (2013): 106–10. http://dx.doi.org/10.1163/15700720-12341114.
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Sulkifli and Hikmawati. "EKSISTENSI AYAT-AYAT MUTASYA>BIHA>T DALAM CAKRAWALA MUFASSIRIN." PAPPASANG 1, no. 1 (2019): 90–106. http://dx.doi.org/10.46870/jiat.v1i1.66.
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The objective of this research is to disclose mufasirs’ tought of mutasyabihat verses in the holy Qur’an.This research is qualitative research which applied exegesis, linguistical, and historical approach. All the data related to some mufasirs’s thought and their view of mutasyabihat existence in Qur’an collected and processed through the approaches that given above. Data analysis technique applied as literature study used content analyses. The result of this research reveals that: (1) Mutasya>biha>t verses are verses which unclear or obscure pointing. The haziness of verse is caused by some matters, such as text, meaning, and also text and meaning all at once. (2) All mufasirs admitted the existence of mutasya>biha>t verses in the Qur’an, but different in human ability to comprehend mutasya>biha>t verses. (3) Mufassirs classify mutasyabihaat verses to be three classes; mutasyabihat verses which are not uderstanded by all human, mutasyabihat verses that human can understand the meaning by reserch, and mutasyabihat verses which can be identified by certain muslim scholar who pure their soul.
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Pearson, Birger A. "Images of Rebirth: Cognitive Poetics and Transformational Soteriology in the Gospel of Philip and the Exegesis on the Soul - By Hugo Lundhaug." Religious Studies Review 37, no. 2 (2011): 137. http://dx.doi.org/10.1111/j.1748-0922.2011.01513_35.x.
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Stefaniw, Blossom. "Images of Rebirth: Cognitive Poetics and Transformational Soteriology in the Gospel of Philip and the Exegesis on the Soul by Hugo Lundhaug." Journal of Early Christian Studies 22, no. 2 (2014): 295–97. http://dx.doi.org/10.1353/earl.2014.0016.
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Spellman, William M. "Between Death and Judgment: Conflicting Images of the Afterlife in Late Seventeenth-Century English Eulogies." Harvard Theological Review 87, no. 1 (1994): 49–65. http://dx.doi.org/10.1017/s0017816000031631.
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One of the more troublesome issues facing Protestant reformers after the abolition of the Roman Catholic purgatory in the early sixteenth century was the need to explain the status of body and soul in the interim between death and resurrection. Eager to identify the precise destination of the whole person after bodily expiration but before the general judgment, preachers sought to bring comfort to bereaved survivors of the recently departed by formulating an acceptable counterpoise to the centuries-old Roman Catholic geography of the other world. Unlike the authors of learned theological treatises on the nature of the soul and body, eulogists faced the unenviable task of interpreting the experience of death and its sequel to an audience that often lacked the sophistication required for the rigors of sustained exegesis. The task of the eulogist was to attempt to make plain the contours of postmortem existence in a manner designed both to warn and to reassure. In their efforts to define an emotionally satisfying alternative to the Roman Catholic story, however, English Protestants formulated an increasingly wide variety of disparate—and sometimes contradictory—accounts of life after death, each of which was normatively based upon a personal understanding of scripture. By the late seventeenth century, even as English funeral sermons that treated the afterlife began to reflect a broad consensus regarding the separate destinations of body and soul, there remained much confusion over the precise condition of those eternal partners before Christ's promised return. The failure to resolve this dilemma in a satisfactory manner and the inability to arrive at an acceptable consensus on a matter of central concern to believing Christians contributed to the growth of mortalist and annihilationist theories by the close of the century. Conceptual disarray within the orthodox camp, then, provided an opportunity for more innovative thinkers to step forward, persons whose understanding of eschatological time, anchored in their own unique interpretation of the Christian scriptures, negated any need for continued debate about a putative “middle place”.
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Woo, Kyeongyoon. "The Adaptation and Development of the Proclean Notion of Κατάβασις: From Proclus to Maximus the Confessor". Religions 12, № 11 (2021): 936. http://dx.doi.org/10.3390/rel12110936.
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This paper examines the impact of Proclus’ notion of divine descent, i.e., κατάβασις, on the formation of core theological doctrines in Pseudo-Dionysius and Maximus the Confessor. The notion of κατάβασις was originally employed by pagan Proclus to explain the downward providence of gods toward humans, emphasizing the dominant role of gods for human perfection. In his exegesis on Alcibiades I, Proclus identified Socrates as the incarnation of divine providence, a divinely inspired lover in charge of Alcibiades’ conversion to philosophical life. Pseudo-Dionysius adapted the Proclean notion of κατάβασις by supplementing it with the Christian notion of God’s ecstatic love, understood as God’s providential act toward His creation. In the Celestial Hierarchy and Ecclesiastical Hierarchy, Dionysius endeavored to reveal the reciprocal-ecstatic union between God and humans made possible by His ecstatic κατάβασις during the liturgy. Maximus adapted and further developed the Dionysian notion of κατάβασις. While stressing the crucial role of the κατάβασις for human salvation, he gave it a new meaning by synthesizing it in the context of his anthropology, which stressed the holistic transformation of the human body and soul as a result of the divine descent.
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Coolman, Boyd Taylor. "Pulchrum esse: The Beauty of Scripture, the Beauty of the Soul, and the Art of Exegesis in Hugh of St. Victor." Traditio 58, no. 1 (2003): 175–200. http://dx.doi.org/10.1353/trd.2003.0001.
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Arib, Juhrah M., Nikmatul Khairiyah, M. Suryadinata та Sabil Mokodenseho. "The Inheritance of Human Traits in the Qur’an Based on the Scientific Interpretation of Zaghlūl Rāghib Muḥammad an-Najjār". AL QUDS : Jurnal Studi Alquran dan Hadis 6, № 2 (2022): 863. http://dx.doi.org/10.29240/alquds.v6i2.4199.
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This article aims to analyze the inheritance of human traits in the Qur’an, specifically at Surah An-Nisa verse 1, based on the scientific interpretation of Zaghlūl an-Najjār. This study discusses Zaghlūl an-Najjār because he is a geologist and Muslim scholar who has written many books related to science in the Qur’an. The type of this study was qualitative research with a descriptive method. Primary data were obtained through library research related to the works of an-Najjār and interpretations of the Qur’an and hadith, while articles and books were used as secondary data. The employed research approaches were the character approach to study the history, ideas, and socio-historical conditions of Zaghlūl an-Najjār, the exegesis approach to study the content of the Qur’an, and the scientific approach to understand and reveal the meaning of the verses of the Qur’an. This study concludes that the inheritance of human traits in the Q.S. An-Nisa’ verse 1 according to Zaghlūl an-Najjār is in the words “al-nafs al-wāḥidah” (one soul), which means all humans come from the first created creatures, namely Adam. Likewise, the creation of Eve is explained in the words “wa khalaqa minhā zaujahā” (and We created his wife from himself).
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Robbani*, A. Syahid, Abdul Mukhlis, Rika Astari, Nur Aini Maryamah, and Alifatul Aufa. "Self-Healing Concept in The Quran: An Analysis of Sakana and Ithma'anna Words." Riwayat: Educational Journal of History and Humanities 6, no. 1 (2023): 29–41. http://dx.doi.org/10.24815/jr.v6i1.29237.
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Self-healing term is widely used by the youth generation lately in the cyber and real world. People comprehend the term as the effort to heal oneself from heart discomfort caused by a failure, pressure, anxiety, disappointment, insecurity, et cetera, and the effort to seek inner serenity and tranquility. However, unfortunately, some people choose to do self-healing in the wrong and deviant way. Therefore, this research aims to straighten up and reveal the self-healing concept in the Quran by analyzing the words Sakana and Ithma'anna and their derivation embodying the meaning of tranquility. This study is library research by implementing a semantic approach. The applied data collection method was documentation using primary and secondary data, i.e., the Quran, Al-Misbah, Al-Qurthubi, and Ibn Kathir exegesis. This research result indicates that Allah sends down tranquility for those with mental readiness and decorates themselves with commendable qualities. This research also conveys several deeds that can be done as self-healing, which in reality is contrary to the habits of today's younger generation. Eventually, the serenity that all man desires is eternal tranquility, which is included in the group of people who are called upon by Allah and addressed by 'O tranquil soul' when he dies and on the Day of Resurrection.
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Кожухов, Сергий. "The Text of the Jeremiah’s Text 1:5 and 7:18 in the Exegesis of Origen." Библия и христианская древность, no. 1(1) (February 15, 2019): 118–38. http://dx.doi.org/10.31802/2658-4476-2019-1-1-118-137.
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В данной статье рассматривается экзегеза текстов книги пророка Иеремии (1, 5 и 7, 18) в сочинениях Оригена разных периодов его богословско-философской и эгзегетической деятельности. Эти тексты Ориген использует в качестве библейских свидетельств для обоснования трёх положений своего учения, взятых из платоновской философии: одушевлённости небесных светил, предсуществовании душ их телам, предвидении Божием. В более ранний александрийский период своей литературной активности Ориген в произведении «О началах» даёт им христианское понимание и даже пытается сделать церковным учением. В кесарийский период, напротив, он отходит от положений платонизма и рассматривает данные тесты Иеремии, в особенности Иер. 1, 5, с позиции церковного учения в традиционном библейском контексте, понимая их как свидетельства учения о божественном предвидении. В статье рассматриваются сочинения двух вышеуказанных периодов деятельности Оригена, в которые александриец, истолковывая Иремию, приходит к разным богословским выводам. При помощи данной методологии исследования автор статьи стремится показать эволюцию доктринальных взглядов Оригена и его экзегезы. This article discusses the exegesis of the texts of the book of the prophet Jeremiah (1, 5, 7, 18) in the writings of Origen from different periods of his theological-philosophical and exegetic activities. These texts Origen uses as biblical evidence to justify the three provisions of his teachings, taken from Plato’s philosophy: the animate of stars, the pre-existence of souls to their bodies, the foresight of God. In the earlier аlexandrian period of his literary activity Origen in the work «On the principles» gives them a Christian understanding and even tries to make the Church teaching. In the caesarean period, on the contrary, he departs from the provisions of Platonism and considers these tests of Jeremiah, in particular Jer. 1, 5, from the standpoint of Church doctrine in the traditional biblical context, understanding them as evidence of the doctrine of divine foresight. The article deals with the works of the above two periods of Origen, in which the Alexandrian begins to interpret these texts of Jeremiah, coming to different theological conclusions. With the help of this research methodology, the author seeks to show the evolution of the doctrinal views of Origen and his exegesis.
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Кожухов, Сергий. "The Text of the Jeremiah’s Text 1:5 and 7:18 in the Exegesis of Origen." Библия и христианская древность, no. 1(1) (February 15, 2019): 118–38. http://dx.doi.org/10.31802/2658-4476-2019-1-1-118-137.
Full textAbstract:
В данной статье рассматривается экзегеза текстов книги пророка Иеремии (1, 5 и 7, 18) в сочинениях Оригена разных периодов его богословско-философской и эгзегетической деятельности. Эти тексты Ориген использует в качестве библейских свидетельств для обоснования трёх положений своего учения, взятых из платоновской философии: одушевлённости небесных светил, предсуществовании душ их телам, предвидении Божием. В более ранний александрийский период своей литературной активности Ориген в произведении «О началах» даёт им христианское понимание и даже пытается сделать церковным учением. В кесарийский период, напротив, он отходит от положений платонизма и рассматривает данные тесты Иеремии, в особенности Иер. 1, 5, с позиции церковного учения в традиционном библейском контексте, понимая их как свидетельства учения о божественном предвидении. В статье рассматриваются сочинения двух вышеуказанных периодов деятельности Оригена, в которые александриец, истолковывая Иремию, приходит к разным богословским выводам. При помощи данной методологии исследования автор статьи стремится показать эволюцию доктринальных взглядов Оригена и его экзегезы. This article discusses the exegesis of the texts of the book of the prophet Jeremiah (1, 5, 7, 18) in the writings of Origen from different periods of his theological-philosophical and exegetic activities. These texts Origen uses as biblical evidence to justify the three provisions of his teachings, taken from Plato’s philosophy: the animate of stars, the pre-existence of souls to their bodies, the foresight of God. In the earlier аlexandrian period of his literary activity Origen in the work «On the principles» gives them a Christian understanding and even tries to make the Church teaching. In the caesarean period, on the contrary, he departs from the provisions of Platonism and considers these tests of Jeremiah, in particular Jer. 1, 5, from the standpoint of Church doctrine in the traditional biblical context, understanding them as evidence of the doctrine of divine foresight. The article deals with the works of the above two periods of Origen, in which the Alexandrian begins to interpret these texts of Jeremiah, coming to different theological conclusions. With the help of this research methodology, the author seeks to show the evolution of the doctrinal views of Origen and his exegesis.
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Paczkowski, Mieczysław C. "Biblia i filozofia w konfrontacji Bazylego Wielkiego z apolinaryzmem." Vox Patrum 68 (December 16, 2018): 217–41. http://dx.doi.org/10.31743/vp.3346.
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This article presents the role played by philosophy and biblical exegesis in controversy with Apollinarius of Laodicea. First of all it tries to present the general context of the dispute, then to develop Basil’s theological thinking and apply it to the problematic Christological field, where Apollinarius directed his challenge. Faced with the anthropological-soteriological problem relating to the defence of the integrity of Christ’s human nature, Basil draws on Stoic and Neoplatonic philosophical tradition. Then, this paper focuses attention on Basil’s interpretation of some biblical passages in the confutation of Apollinaris’ doctrine. Basil had started the controversy by describing Apollinarius as supporter of fabulous theories, which are not based on the Scriptures, and of Judaizing ideas which concerned the eschatological renewal. Generally, the Cappadocian prefers to distance himself from Apollinaris and does not intervene in complete manner on the theological debate. The bishop – monk tries to unmask the errors of the opponents’ theories starting with the correct interpretation of the scriptural passages used by Apollinarius. In some points of his works, the Cappadocian insists that the Savior had a soul capable of feeling and suffering. According to the bishop of Caesarea some of anthropological and philosophical principles used by Apollinaris, along with the distorted reading of biblical texts, revealed the ambiguities and the inconsistencies of his arguments.
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Szram, Mariusz. "Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa." Vox Patrum 66 (December 15, 2016): 39–56. http://dx.doi.org/10.31743/vp.3449.
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The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of human virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbolize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation to God. Origen refers to the telling names of women, translating them and embedding into the spiritual context often giving the several different allegorical meanings to the same biblical person. Despite the often-quoted in his writings beliefs characteristic to the ancient world, proclaiming that the woman is a symbol of bodily feelings and the man – a symbol of the intellectual abilities, majority of allegorical interpretations relating to the Old Testament women indicates a personification of the virtues worthy of imitation. This phenomenon is conditioned with the meaning of the names of those persons and the role attributed to them by the biblical authors, but Origen’s interpretations are original and based on his own concept of spiritual life. They deny opinions of misogyny of Origen and the early Christian writers in general.
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Ormanty, Stanisław. "Człowiek jako istota osobowa w świetle antropologii biblijnej." Ruch Biblijny i Liturgiczny 57, no. 1 (2004): 35. http://dx.doi.org/10.21906/rbl.479.
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This article presents a general outline of biblical anthropology that constitutes the contents foundation of philosophical anthropology. Within the scope of the biblical view of man two basic dimensions of man play the decisive role: the personal and the social dimension. The personal being and the social being remain in close relationship with each other.Being a person on the human level is characterized by direction towards community and development within community. Furthermore, a specifically human community takes shape through respect for and support of human personality. A human person is a relation; only through the relation man becomes a person in its entireness. In other words, a human being exists within communication, realizes himself by means of communication.The notion of person can be described by distinguishing and emphasizing its various facets: a person is an individual founded in the spiritual nature, possessing a quality of irreplaceable or non-interchangeable autonomy. A person is shaped by spirit and constitutes an unrepeatable and self-governed unity and wholeness.This article presents man as wholeness to which belong three basic human manifestations: that of the body, the soul and the spirit, as it is presented in the Judaistic biblical exegesis of Creation (Gen. 2: 7). Within the spiritual aspect of man focus was placed on the notions of reason and freedom as well as language and culture.
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Fais, Nor Lutfi, Ahmad Murtaza MZ, and M. Saiful Mujab. "Jihad Nir Kekerasan dalam Penafsiran Sholeh Darat Pada Ayat-Ayat Qitāl." QOF 6, no. 2 (2022): 219–32. http://dx.doi.org/10.30762/qof.v6i2.63.
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Several verses of the Qur'an, especially those discussing qitāl,, are often used as legitimacy to commit acts of violence and terror. Al-Baqarah 190-193 instructs Muslims to kill non-Muslims in the name of Allah or it is called the Holy War. Several scholars, both salaf and contemporary, have interpreted this verse with various methods and produced various ideas. In this article, the author tries to explain the Isyari exegesis method that has been used by Sholeh Darat in this verse and produces the values of Sufism and non-violence in Islam. With the isyari method, Sholeh Darat interprets the word war or qitāl,in this verse as a war within ourselves. Even though he lived during the Dutch colonial period, he did not necessarily use this verse to inflame the spirit of war but interpreted it with nonviolent values, namely self-improvement through controlling emotions, desires, and lust. This research found that war in the interpretation of Sholeh Darat focused on the spiritual, namely fighting whatever hindered the soul from reaching its God. Besides that, Sholeh Darat's response to colonialism will also be presented. He used a cultural and intellectual approach to fight colonialism rather than physical resistance. Therefore, this study concludes that the Isyari-Sufi interpretation is closely related to the values of peace and non-violence.