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Journal articles on the topic 'God (Greek religion) Mythology'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Sørensen, Jørgen Podemann. "I begyndelsen var snavset: Snavs, råddenskab og anomisk adfærd som forløsende i traditionelle (’præ-axiale’) religioner." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 30–44. http://dx.doi.org/10.7146/rt.v0i69.112741.

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English Abstract: This paper deals with dirt, anomic behaviour, death and decay as productive and redemptive means within four very different traditional religions: Shinto, ancient Egyptian religion, classical Indian religion and Greek religion. In all four contexts, the motif is somehow anchored in mythology and makes sense first and foremost in ritualization, i.e. as part of the symbolic accompaniment of ritual metamorphosis. As others have demonstrated, the motif makes equally good sense in so-called post-axial religions, in which redemption is much more a matter of an inner, subjective bre

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McTavish, John. "Myth, Gospel, and John Updike's centaur." Theology Today 59, no. 4 (2003): 596–606. http://dx.doi.org/10.1177/004057360305900406.

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The Centaur is one of John Updike's most gospel-imbued novels. However, the explicit symbolism, drawn mainly from Greek mythology, often poses a barrier. This article shows how the symbolism works in The Centaur, how Updike constantly charges his realistic stories with mythical overtones, and how no myth looms larger for the author than the Christian story of the God who literally became human in order to suffer with us and for us. George Caldwell, the hero of The Centaur, turns out to be not only an embodiment of the Greek god Chiron, but a modern-day image of the Christ who shelters the worl

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Mastrocinque, Attilio. "The Cilician God Sandas and the Greek Chimaera: Features of Near Eastern and Greek Mythology Concerning the Plague." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 197–217. http://dx.doi.org/10.1163/156921207783876413.

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AbstractA gem in the Museum of Castelvecchio (Verona) depicts the god Sandas of Tarsos with his terrible animal: the lion-goat. On the reverse side there is the inscription YOYO. The epigraphical and archaeological evidence from Anatolia, from Hittite to Hellenistic times, proves that Sandas was a underworld god protecting tombs and sending pestilences when angry. He was appeased by offerings to his terrible ministers, who were usually seven. Similarly Nergal or Erra (similar to Sandas) in Mesopotamia, and Sekhmet in Egypt had seven animal-headed terrible ministers, who were able to bring pest

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Sick, David. "Mit(h)ra(s) and the Myths of the Sun." Numen 51, no. 4 (2004): 432–67. http://dx.doi.org/10.1163/1568527042500140.

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AbstractThe extent of the connection between Indo-Iranian Mitra/Mithra and Roman Mithras has been vehemently debated for the last thirty years. One of the several problems in outlining the history of Mit(h)ra(s) has been the definition of the Iranian Mithra. In particular, the process by which he becomes a solar deity in the postAvestan period needs clarification. This study considers the history of Mithra with regard to solar mythology; it describes a set of myths from the traditions of two neighbors to Iran — Greece and India. In this set of myths, the Sun is the guardian of contracts and ca

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Maksimov, Vladimir I. "Old-Russian Stribog and his Ancient Greek Brother Astray." Russkaia Rech, no. 1 (February 2021): 57–63. http://dx.doi.org/10.31857/s013161170013904-3.

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The essay analyses the name of a pagan God of the Ancient Rus Stribog, who was mentioned in “The Russian Primary Chronicle” and “The Tale of the Igor’s Campaign” and its connection with the ancient Greek mythology. The article suggests that an old-Russian god Stribog is similar to the ancient Greek god Astray, the father of the famous gods of winds, Boreas — the god of cold northern wind, Zephyr — the god of warm western wind, Anemoi — the god of hot southern wind and Eurus — the god of unstable eastern or south-eastern wind, who are often associated with the winds they symbolize in Russian po

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Syamili, C., and R. V. Rekha. "Developing an ontology for Greek mythology." Electronic Library 36, no. 1 (2018): 119–32. http://dx.doi.org/10.1108/el-02-2017-0030.

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Purpose The purpose of this study is to illustrate the development of ontology for the heroes of the ancient Greek mythology and religion. At present, a number of ontologies exist in different domains. However, ontologies of epics and myths are comparatively very few. To be more specific, nobody has developed such ontology for Greek mythology. This paper describes the attempts at developing ontology for Greek mythology to fill this gap. Design/methodology/approach This paper follows a combination of different methodologies, which is assumed to be a more effective way of developing ontology for

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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where th

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Afrianti, Muflikhatun. "DEWI IZANAMI DAN DEWA IZANAGI DALAM AGAMA SHINTO JEPANG (STUDI SEMIOTIK DALAM FILM NORAGAMI ARAGOTO)." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (2019): 169. http://dx.doi.org/10.14421/rejusta.2018.1402-02.

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This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's

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Cristóbal, Ana Isabel Jiménez San. "At the Origins of Dionysus and Wine: Myths, Miracles, and Festivals." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 387–409. http://dx.doi.org/10.1515/arege-2020-0020.

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AbstractFor the Greeks, the connection between Dionysus and wine is almost unanimous. The god diffuses wine-related know-how and its cultivation throughout the inhabited world. Certain myths place the birth and infancy of Dionysus in regions where wine plays a prominent role, either for its excellence, because wine-related wonders take place there, or because the existence of wine-springs is attested. The cause-and-effect relationship between the birth of Dionysus and the miraculous appearance of wine is used by some cities to support their claim to be his birthplace. In some cases, myths conc

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Bertman, Stephen. "Killing Time." KronoScope 1, no. 1 (2001): 15–27. http://dx.doi.org/10.1163/156852401760060900.

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AbstractThe ancient Greek god who symbolized time was Chronos, spelled with the letter chi, or "ch." Greek mythology also tells of another god named Kronos, spelled with a kappa, or "k." The similarity in the sound of gods' names paralleled a similarity in their natures: both were primordial deities, and both were all-devouring. Kronos, in particular, was said to have castrated his father to gain power and to have swallowed his children to retain it. Due to the electronic speed-up of contemporary life, Time (Chronos) is increasingly coming to resemble Kronos in its actions and effects. By dist

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Jovanovic, Bojan. "Čajkanović's road from ancient Greek and folk literature to Serbian religion and mythology." Glasnik Etnografskog instituta 56, no. 1 (2008): 37–51. http://dx.doi.org/10.2298/gei0801037j.

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Pulleyn, Simon. "The Power of Names in Classical Greek Religion." Classical Quarterly 44, no. 1 (1994): 17–25. http://dx.doi.org/10.1017/s0009838800017171.

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It has become a commonplace to say that, in classical Greek and Roman religion, to know the name of a god was to have power over him. The idea was rejected by Martin Nilsson, but he did not argue the point at any great length and a more detailed discussion may be of use. In this paper, I shall examine those contexts where it might be maintained that gods' names possessed some kind of intrinsic power but I shall conclude that the phenomenon is marginal and not universally true of Greek religion as a whole. To do this, we shall have to consider the whole question of how far the Greeks were worri

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Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philos

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Młynarczyk, Jarosław. "Szaleństwo i wiara Elżbiety Belenson. Próba przekładu." Elpis 22 (2020): 135–38. http://dx.doi.org/10.15290/elpis.2020.22.17.

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The short text of Elisabeth Belenson can be understood as an insight into the nature of the human soul. The author describes madness as a special state of the soul and the most mysterious and dangerous way of moving towards God. It is also a grasp of the mentality and way of thinking of philosophers and writers of post-revolutionary Russian emigration, in which in a strange relationship there is Greek mythology, criticism of positivism and faith in God’s Mercy.

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15

James, David. "The Transition from Art to Religion in Hegel's Theory of Absolute Spirit." Dialogue 46, no. 2 (2007): 265–86. http://dx.doi.org/10.1017/s0012217300001748.

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ABSTRACTI relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel's account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory of absolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i.e., representational thought), I argue that Hegel's account of the limitations of religious representational thought, when taken in conjunction with some of his ideas concern

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Conway, Steven. "Poisonous Pantheons: God of War and Toxic Masculinity." Games and Culture 15, no. 8 (2019): 943–61. http://dx.doi.org/10.1177/1555412019858898.

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Kratos, protagonist of God of War (2005–current), is an archetypal representation of toxic masculinity. For much of the series, his rage drives much of the narrative and game dynamics, as Kratos destroys the entire Greek pantheon. The latest iteration of the series moves Kratos into Norse mythology and introduces a son. This father–son relationship allows the developers to ruminate upon the toxic masculinity that has defined much of the series’ past. Kratos’ trajectory moves from the flatness of one defining characteristic, rage, to an introspective consideration of this emotion and its conseq

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Mortezaee, Mahlagha, and Mohsen Abolqasemi. "The Concept of ‘MiOra’ in the Ancient Iranian Mythology." Asian Culture and History 8, no. 2 (2016): 76. http://dx.doi.org/10.5539/ach.v8n2p76.

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MiOra (male) is the name of one of the Ancient Iran’s gods. MiOra, meaning ‘contract’ and keeping it within measure, is the gist of Manichaean ethics and has mighty and theurgic forces. The myth prevalent in Mihr-Yašt is that MiOra observes all the contracts agreed upon in the society, sets people free of troubles, and brings peace and security. The myth has had important consequences for beliefs and behaviors of the people of the time. However, even though MiOra was dignified in Zoroastrianism, Ohrmazd was regarded as God of gods in this religion. Yet, MiOra is close to Soroush and Sun and ha

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18

Klauck, H.-J. "Accuser, Judge and Paraclete - On conscience in Philo of Alexandria." Verbum et Ecclesia 20, no. 1 (1999): 107–18. http://dx.doi.org/10.4102/ve.v20i1.1169.

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Of all known ancient authors writing in Greek, Philo of Alexandria is the one and related terms and concepts (the apostle Paul comes next, more or less). Something similar may only be found in Latin authors speaking of conscientia, like Cicero. This needs an explanation. After discussing some relevant passages from Philo's writings, with special stress on the texts from scriptures exposed by him, analogies in wisdom literature and in Graeco-Roman rhetoric and mythology are indicated. The following solution is proposed: Philo combines the punishing Furies (cf Cicero) and the benevolent guardian

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Abukaeva, Lubov Alekseevna. "Representation of the Concept Jumo "God" in Mari Folk Songs." Ethnic Culture, no. 1 (1) (December 26, 2019): 40–44. http://dx.doi.org/10.31483/r-64071.

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The article is devoted to the analysis of the religious views of Mari, which are reflected in such genres of folklore as guest and wedding songs. The purpose of the article is to identify ways and means of representing the concept of humo «god» in Mari folk songs. Research methods: continuous sampling, comparative method, component analysis. Results, discussion. The following characters of the Mari pantheon are represented in the songs: the Bright God, the predecessor, the mother of God, the mother of the earth, the mother of wealth, the angel, the daughter of God, the prophet, the daughter of

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Mystakidou, Kyriaki, Eleni Tsilika, Efi Parpa, Emmanuela Katsouda, and Lambros Vlahos. "Death and Grief in the Greek Culture." OMEGA - Journal of Death and Dying 50, no. 1 (2005): 23–34. http://dx.doi.org/10.2190/yyau-r4mn-akkm-t496.

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None would disagree that death is the great separator. Death has many meanings, and they change with culture and society. In the Greek mythology, the dead journeyed to the Afterlife, ruled by Hades. Death was not perceived as an end in and by itself, but rather as another “world” to belong to. By Classical times there was a rise to burial rituals and commemorative practices, carried out throughout the centuries. Christian religion attempted to change the way the dead were mourned, and preached the immortality of the soul and resurrection of the dead. Nevertheless, the way people grieved and bu

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Meletis, John, and Kostas Konstantopoulos. "The Beliefs, Myths, and Reality Surrounding the Word Hema (Blood) from Homer to the Present." Anemia 2010 (2010): 1–6. http://dx.doi.org/10.1155/2010/857657.

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All ancient nations hinged their beliefs about hema (blood) on their religious dogmas as related to mythology or the origins of religion. The Hellenes (Greeks) especially have always known hema as the well-known red fluid of the human body. Greek scientific considerations about blood date from Homeric times. The ancient Greeks considered hema as synonymous with life. In Greek myths and historical works, one finds the first references to the uninterrupted vascular circulation of blood, the differences between venous and arterial blood, and the bone marrow as the site of blood production. The Gr

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Lyby, Thorkild C. "Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005." Grundtvig-Studier 56, no. 1 (2005): 144–59. http://dx.doi.org/10.7146/grs.v56i1.16474.

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Odin og Hvide Krist: Om Sune Aukens bog Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, København, 2005[Odin and the White Christ: On Sune Auken ’s book Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig, Copenhagen, 2005]By Thorkild C. LybyThe article gives a short account of Sune Auken’s published doctoral thesis, Sagas spejl. Mytologi, historie og kristendom hos N. F. S. Grundtvig [Saga’s mirror. Mythology, history and Christianity in N. F. S. Grundtvig] in which he investigates Gr’s preoccupation with Norse mythology and its relationship to history a

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Murashkin, Mykhailo G. "Human philosophy and the pre-Ukrainian origins of the divine." Ukrainian Religious Studies, no. 45 (March 7, 2008): 11–17. http://dx.doi.org/10.32420/2008.45.1890.

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The formulation of the problem in the general form boils down to the fact that myths such as "See", "Wild", "Miracle", "God", "Dazhbog", "Strybog" are densely scattered in Pro-Ukrainian mythology, religion, folklore. These mythologists are necessarily human, even if they describe the cosmogonic picture of the world.An analysis of recent research and publications has established an anthropological approach to understanding the phenomenon of religion.The formulation of the goals of the article is to link all the terms-mythologists listed above to a single whole with a focus on understanding the

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Winter, Franz. "A “Greek God” in a Japanese New Religion: On Hermes in Kōfuku-no-Kagaku." Numen 60, no. 4 (2013): 420–46. http://dx.doi.org/10.1163/15685276-12341275.

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Abstract The article deals with the presence of the “Greek god” Hermes in the Japanese new religious movement Kōfuku-no-Kagaku, which was founded in 1986. The various references are interpreted in light of the history and development of the movement and with regard to its setting in present-day Japanese religious culture. In addition to the importance of several aspects of the reception of the Euro-American New Age tradition and the prophecies of Nostradamus, the fact that the figure of Hermes is presented as the hero of several manga and anime productions of Kōfuku-no-Kagaku is also taken int

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Khoddam, Salwa. "The God Amor, the Cruel Lady, and the Suppliant Lover: C.S. Lewis and Courtly Love in Chapter One of The Allegory of Love." Journal of Inklings Studies 3, no. 2 (2013): 153–81. http://dx.doi.org/10.3366/ink.2013.3.2.9.

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Lewis’s “effort of the historical imagination” in The Allegory of Love: A Study in Medieval Tradition—commensurate with his innate romanticism—bolstered by like-minded writers as his sources, resulted in his reconstructing of Courtly Love and its characters as a fantasy. While this approach limited his understanding of Courtly Love, its origins and its relationship to marriage and adultery, it allowed him to create a mythology of a Religion of Love: a “quasi-religion” of “service love” between a chevalier/poet and his sovereign lady, under the auspices of the god Amor. This view would elevate

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Cole, Juan. "Paradosis and monotheism: a late antique approach to the meaning of islām in the Quran." Bulletin of the School of Oriental and African Studies 82, no. 3 (2019): 405–25. http://dx.doi.org/10.1017/s0041977x19000685.

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AbstractBoth the Muslim exegetical tradition and most Western scholarship have posited that the term islām in the Quran means “submission”, i.e. to God, and that it refers to the religion brought by the prophet Muhammad. This paper argues that neither of these assertions is correct. Rather, the abstract noun islām as used in the Quran means “tradition”. It is underlain by the Aramaic mashlmānūtā, which in turn was the term generally used to translate the Greek paradosis. That the Greek usage had a direct impact on Arabic is also considered. The wide range of meanings given paradosis by Greek a

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Nice, David. "A happy mythologizer: Strauss's creative role in his Greek operas." Tempo, no. 210 (October 1999): 10–16. http://dx.doi.org/10.1017/s0040298200007130.

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According to David Fielding's eagerly-awaited, tender-hearted Garsington production of Die Liebe der Danae, Semele, Europa, Alkmene and Leda are ballroom queens. In the beginning, three of their four amours with that master of disguise Zeus/Jupiter bore fruit significant for the ongoing sagas of Greek and Roman mythology: Herakles from the three-night stint of Alkmene and the man she believed to be her husband, Helen of Troy and Clytemnestra out of a single egg laid by swan-seduced Leda, and Dionysus out of the ashes of over-reaching Semele, shrivelled by the sight of her god in all his majest

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Steinby, Liisa. "The Rehabilitation of Myth: Enlightenment and Romanticism in Johann Gottfried Herder’s Vom Geist der Ebräischen Poesie." Sjuttonhundratal 6 (October 1, 2009): 54. http://dx.doi.org/10.7557/4.2760.

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In literary, cultural and historical study of mythology, Johann Gottfried Herder is often portrayed as the bridge between the Enlightenment and the Romantic age. Myths for Herder were not only material for poetry, but the essential content of religion. Herder&rsquo;s new understanding of myth and religion did not, however, signify a rejection of the Enlightenment principle of rationality. On the contrary, this understanding expanded and transformed his understanding of rationality. Herder regarded man&rsquo;s mythopoetic activity as a genuine and natural form of man&rsquo;s cogniti

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Hallencreutz, Carl. "Lars Levi Laestadius' attitude to Saami religion." Scripta Instituti Donneriani Aboensis 12 (January 1, 1987): 170–84. http://dx.doi.org/10.30674/scripta.67161.

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How Læstadianism became the "religion of the Saamis" is a process of church and religious history which has not been fully explained. It is a comprehensive development which includes most of Læstadius' entire ministry. In this work he did not regard the Saami religion as something exclusively out of date. Instead, he put his message in a more concrete form by making use of Saami ideas. A central question is how Læstadius took account of—or afforded expression to motives from traditional Saami mythology when he formulated and adapted his own interpretation of Christianity to the Saami environme

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Lumi, Elvira, and Lediona Lumi. "Text Prophetism." European Journal of Language and Literature 7, no. 1 (2017): 40. http://dx.doi.org/10.26417/ejls.v7i1.p40-44.

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"Utterance universalism" as a phrase is unclear, but it is enough to include the term "prophetism". As a metaphysical concept, it refers to a text written with inspiration which confirms visions of a "divine inspiration", "poetic" - "legal", that contains trace, revelation or interpretation of the origin of the creation of the world and life on earth but it warns and prospects their future in the form of a projection, literary paradigm, religious doctrine and law. Prophetic texts reformulate "toll-telling" with messages, ideas, which put forth (lat. "Utters Forth" gr. "Forthteller") hidden fac

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Stangherlin, Camila Silveira, and Fabiana Marion Spengler. "The judiciary and the greek myth of Kronos: the judicialization of the consensual means for conflict solution and the monopoly of access to justice." ANAMORPHOSIS - Revista Internacional de Direito e Literatura 5, no. 1 (2019): 173–90. http://dx.doi.org/10.21119/anamps.51.173-190.

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In the Greek mythology, the god Kronos swallowed his children after birth, in order not to be dethroned and thus to perpetuate himself in power. The Brazilian State, when represented by the Judiciary, in seeking ways to provide access to qualified justice, has been overusing extrajudicial forms – which at community level have provided differentiated approaches to conflict – but such overuse has transformed these extrajudicial decisions into rules of traditional jurisdiction. The present study aims at analyzing the perspective of the Judiciary at implementing alternatives to adjudicated decisio

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Borenović, Mirjana. "René Girard’s Scapegoating and Stereotypes of Persecution in the Divine Battle between Veles and Perun." Bogoslovni vestnik 79, no. 4 (2019): 1039–52. http://dx.doi.org/10.34291/bv2019/04/borenovic.

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This paper describes René Girard’s interpretation of myths and explains the scapegoating mechanism. This interpretation is then applied to the Slavic basic myth of the divine battle between Veles and Perun. The paper demon- strates that the myth of divine battle still holds enough information to identify and analyse the scapegoating mechanism, all the stereotypes of persecution, an innocent victim or the scapegoat and the violence committed against him. The analysis emphasises and decodes the process in which a human victim of persecution was transformed into a mighty god Veles. The paper also

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Babii, Mykhailo. "Religious Tolerance, Freedom of Conscience, Freedom of Religion and Belief in the period of Establishment of Christianity." Religious Freedom, no. 24 (March 31, 2020): 10–19. http://dx.doi.org/10.32420/rs.2020.24.1783.

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The author examines the process of establishment of Christian understanding of freedom of conscience and freedom of religion and tolerance. In doing so, he draws on the achievements of the Greek and Greek-Roman traditions of interpreting freedom of conscience. The time of late antiquity accounts for the time of organizational establishment and strengthening of the new religion - Christianity. Describing this period, the author notes the presence of a variety of cults and sects in which foreign gods (in particular, Egyptian and Iranian) were worshiped. In this situation, individuals were free t

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Chinchilla Sánchez, Kattia. "La tradición mítica del hermafrodito o andrógino en la antigüedad y la edad media." Revista de Filología y Lingüística de la Universidad de Costa Rica 21, no. 1 (2015): 17. http://dx.doi.org/10.15517/rfl.v21i1.20260.

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Según la mitología griega, Hermaphroditus era hijo de Hermes y Afrodita, de ahi su nombre. En el conocimiento mítico este dios unifica los niveles opuestos de sexo: masculino y femenino. La manifestación andrógino, que nace de los griegos en Occidente, se extiende hasta nuestros días, pasando a formar de la alquimia. En este artículo analizamos el fenómeno de hermafroditismo simbólico, la génesis oriental del dios y su culto en el contexto griego y latino, el andrógino en el judaísmo y el cristianismo. Por lo tanto, vamos a ver cómo el andrógino no es una forma excéntrica, pero, en cierta medi

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Mariolakos, I. D., and D. I. Mariolakos. "THE ARGON FIELD IN ARCADIA, THE SINKHOLE OF NESTANI VILLAGE, GOD POSEIDON AND THE SUBMARINE DINI SPRINGS IN THE ARGOLIC GULF (PELOPONNISOS, GREECE). A GEOMYTHOLOGICAL APPROACH OF THE POSEIDON'S BIRTH." Bulletin of the Geological Society of Greece 36, no. 3 (2004): 1146. http://dx.doi.org/10.12681/bgsg.16456.

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The Argon Field (= πεδίο = pedion, in greek) is a small plain in the north part of the much larger Tripolis plain of Central Peloponnisos (Greece). It extends west of Mountain Artemision, which is dedicated to Goddess Artemis (Diana), between Sagas village and that of Nestani, at the province of Manti nia The whole area of Mantinia is well-known since the prehistoric times and, as it is reported by Pausanias, it is mentioned in Greek Mythology. Pausanias (Arcadica, § 7-8) mentions - among others - the following: The word "argon" means "slow cultivation", so that "Argon field" means a field of

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Botica, Aurelian. "WEATHER, AGRICULTURE, AND RELIGION IN THE ANCIENT NEAR EAST AND IN THE OLD TESTAMENT." Perichoresis 11, no. 1 (2013): 97–124. http://dx.doi.org/10.2478/perc-2013-0005.

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Abstract The purpose of this paper is to examine those areas of agricultural and religious life that intersected with each and influenced the way people thought of God (or the gods). We will start with the premise that in the Ancient Near East religion was intrinsically connected to agriculture and fertility, though not entirely defined by them. It is also plausible that people shared a concept of God (gods) that at times was shaped by their interaction with natural phenomena like rain, drought, storms, flooding, and animal and crop plagues. In this sense, scholars have noted the connection be

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Copjec, Joan. "Cloud, Precinct of the Theological-Historical." Psychoanalysis and History 20, no. 3 (2018): 277–91. http://dx.doi.org/10.3366/pah.2018.0269.

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Regarded by many as the pre-eminent Islamicist of the twentieth century, Henry Corbin is also the subject of much criticism, aimed primarily at his supposed overemphasis on the mythological aspects of Islamic philosophy and his idiosyncratic privileging of the concept of the imaginal world. Taking seriously an unusual claim made by Steven Wasserstrom in Religion after Religion that the redeployment of Schelling's concept of tautegory by Corbin reveals all that is wrong with his work, this essay seeks to defend both the concept and Corbin's use of it. Developed by Schelling in his late work on

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Ellis, Anthony. "The Jealous God of Ancient Greece: Interpreting the Classical Greek Notion of Φθόνος Θεῶν between Renaissance Humanism and Altertumswissenschaft". Erudition and the Republic of Letters 2, № 1 (2017): 1–55. http://dx.doi.org/10.1163/24055069-00201001.

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The description of god as phthoneros (‘envious’, ‘jealous’, ‘grudging’) in the works of Pindar, Aeschylus, and Herodotus has played an important role in the later understanding of archaic and classical Greek religion. This paper explores the genesis and development of several interpretations of the Greek concept of φθόνος θεῶν that have arisen since the Renaissance, and how these relate to wider debates on the relationship between Christianity and ‘paganism’, including the ‘jealous God’ of Scripture. I outline three principal approaches to the topic. First, a Platonizing or Christianizing inte

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Callan, Terrance. "Prophecy and Ecstasy in Greco-Roman Religion and in 1 Corinthians." Novum Testamentum 27, no. 1 (1985): 125–40. http://dx.doi.org/10.1163/156853685x00247.

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AbstractWe have seen that in Greek prophètes means spokesman in a very general sense. Most characteristically it designates the medium, or mantis, at an oracle, who is considered a spokesman for the god of the oracle. This mantic prophecy is accompanied by trance, i.e., when the mantis functions as spokesman, his or her ordinary consciousness is replaced by another. However, in an effort to explain why oracles at Delphi are no longer given in verse, Plutarch develops a theory according to which even prophecy in this sense does not involve trance, but makes use of the ordinary consciousness of

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Vargas, Alberto I. "Deimus y Phobus: la reposición moderna de la mitología y la oportunidad de destinarse." Claridades. Revista de Filosofía 7, no. 1 (2017): 59–73. http://dx.doi.org/10.24310/claridadescrf.v7i0.3858.

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RESUMENEste artículo aborda una comprensión de la crisis de la post-modernidad a partir de la mitología griega y la filosofía de la historia. Se propone la reposición del miedo interior como un fenómeno colectivo de la sociedad contemporánea que caracteriza nuestra situación cultural y que tuvo su aparición en el origen de la modernidad especialmente a partir del pensamiento de Hobbes, Lutero y Maquiavelo. Por último se propone como alternativa de superación de la situación crítica la apertura a la trascendencia desde la antropología como método.PALABRAS CLAVEMITOLOGÍA, MIEDO INTERIOR,ANTROPOL

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Peels, Saskia. "Thwarted Expectations of Divine Reciprocity." Mnemosyne 69, no. 4 (2016): 551–71. http://dx.doi.org/10.1163/1568525x-12341900.

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The notion of reciprocity in Greek religion has been approached from many angles. One question that has not been treated concerns human discontent at gods’ gifts. Given that, in Greek literature, characters conceptualised their relationship with gods as a bond of reciprocal χάρις, did these fictive characters use the same conceptual frame in talking about frustrated expectations of divine reciprocity? When gods did not give in return what had been hoped for, was such disappointment ever constructed as a case of dysfunctional reciprocity? In this paper I argue that the answer is ‘no’, but a con

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Gizha, Andrew. "Demystification of the Idea Of Transcendent God or is it Possible to Unite Religion and Science?" Logos et Praxis, no. 2 (December 2020): 17–28. http://dx.doi.org/10.15688/lp.jvolsu.2020.2.2.

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The article considers the historically determined relation of two essential forms of social consciousness, science and religion. The condition for the productivity of its disclosure is going beyond the limits of a simple and non-reflective preference for a state of faith or scientific knowledge. It gives the opportunity of formation of veracious cognitive discursive-conceptual practice. First of all, it presupposes philosophic formulation that is a non-idealized approach to comparative-analytical view on the existence of science and religion as social life phenomena. Secondly, it needs a valid

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Perlman, Paula J. "Invocatio and Imprecatio: the Hymn to the Greatest Kouros from Palaikastro and the oath in ancient Crete." Journal of Hellenic Studies 115 (November 1995): 161–67. http://dx.doi.org/10.2307/631654.

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The hymn to the Greatest Kouros from Palaikastro, Crete, has occasioned considerable debate among students of choral lyric and ancient Greek religion since its discovery in 1904. The god invoked as the greatest kouros has been identified with Zeus Diktaios in whose sanctuary at Palaikastro the hymn was discovered. The hymn as we have it is a second or third century AD copy of a late fourth or third century BC composition. As is so often the case in Cretan studies, Minoan antecedents for the cult of Zeus Diktaios at Palaikastro and for the hymn have been suggested and explored.

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ARION, Alexandru-Corneliu. "SOME ASPECTS OF THE CONTROVERSIAL NEXUS BETWEEN SCIENCE AND RELIGION." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (2020): 31–44. http://dx.doi.org/10.26520/mcdsare.2020.4.31-44.

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The present paper takes into consideration a few aspects related to the relation between the two disputed domains of knowledge: science and religion. After having pointed out the main eight warfare and nonwarfare models of interaction between science and religion, the study focuses on the motives of Eastern and Western Christianity breach, which resides on the very different attitude to Science and Nature. The main part of depicting the nexus between the two fields of research is focusing on the doctrine of creation, the one Christian theology truly revolutionized. The Christian Weltanschauung

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Grimes, Katie. "Does God Speak Greek?: Pope Benedict XVI’s Euro-Supremacist Supersessionism and the Heterosexuality of Reason." Theology Today 75, no. 2 (2018): 193–213. http://dx.doi.org/10.1177/0040573618783422.

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Contemporary critics of Christian supersessionism rightly despise its connection to Christianity’s historical persecution of the Jewish people. But theologians and other scholars have not paid enough attention to the political work Christian supersessionism continues to do today. To this end, I examine the work of Pope Benedict XVI, arguing that what I term “Euro-supremacist supersessionism” pervades and helps to shape his theology. Benedict’s supersessionism serves to describe Europe and Christianity as inextricably linked: just as Europe is an essentially Christian continent so is Christiani

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Nagy, Árpád M. "Figuring out the Anguipede (‘snake-legged god’) and his relation to Judaism." Journal of Roman Archaeology 15 (2002): 159–72. http://dx.doi.org/10.1017/s104775940001388x.

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So-called magical gems constitute an especially rich body of material evidence for magic and religion in the Roman Empire. They differ from the ordinary run of gems in three respects: in their selection of iconographic types, normally divine images of one sort or another; by their use of magic words and occasionally longer texts, primarily in Greek script; and by their use of magic signs, usually called characteres. At least one of these three elements must be present for a gem to be identifiable as magical. These “Zaubergemmen” form the most easily distinguishable sub-group of the wider class

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Cooper, Daniel E., and James D. Heckman. "The Heel of Achilles: Calcaneal Avulsion Fracture from a Gunshot Wound." Foot & Ankle 9, no. 4 (1989): 204–6. http://dx.doi.org/10.1177/107110078900900411.

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Greek mythology relates that the legendary warrior Achilles was made invincible by his mother Thetis, who dipped him in the River Styx while holding him by his heel. Because his heel was never immersed, it remained his one area of vulnerability. After the fall of Troy, Achilles met his demise when he was shot in the heel by Paris, whose arrow was guided by the Greek god Apollo. This is the derivation of the term “Achilles tendon.” Avulsion fractures of the tuberosity of the calcaneus are rare injuries. 1 , 2 , 3 , 6 , 7 , 12 Schonbauer 14 reviewed a series of 870,000 accident cases treated at

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Kurilovich, Ivan S. "THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE TWO: KOJÈVE." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2020): 41–56. http://dx.doi.org/10.28995/2073-6401-2020-4-41-56.

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The Religion-Science relationship is often understood as problematic, and they themselves as sides in the confrontation between clericalism and scientism. Against the background of those polemic party positions stands out the study of the positive significance of theological toposes and mythology in science when it is secular and atheistic. One of the vivid examples of that one meets in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous wo

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Irawan, Dody. "Rekonstruksi Islamisasi Sains Sebagai Langkah Awal Islamisasi Ilmu." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 10, no. 1 (2019): 1–17. http://dx.doi.org/10.32923/maw.v10i1.781.

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Muhammad Naquib al-Attas was the first figure who explicitly stated the project of Islamization of knowledge when a conference held in Mecca. In the concept of religion, there are at least several concepts that are contained, namely: faith (belief), Islam (obedience) and Ihsan (integration between heart and mind in good deeds) and all of this, driven by science. Reconstruction of Al-Attas's thinking originated from his concern for the narrowing of meaning to Islamic scientific terms caused by attempts at westernization, mythology, the inclusion of things that are magical and secularism. In lin

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Levin, Yigal. "The Religion of Idumea and Its Relationship to Early Judaism." Religions 11, no. 10 (2020): 487. http://dx.doi.org/10.3390/rel11100487.

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For several hundred years, from the late Iron Age to the end of the 2nd century BCE, the southern neighbor of Judea was “Idumea”, populated by descendants of Edomites, together with Qedarite and other Arabs and a mix of additional ethnicities. This paper examines the known data on the identity, especially religious identity, of these Idumeans, using a wide range of written sources and archaeological data. Within the Bible, “Edom” is presented as Israel’s twin and its harshest enemy, but there are hints that the Edomites worshipped the God of Israel. While the origins of the “Edomite deity” Qau

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