Journal articles on the topic 'Priests, Samaritan'

The paper deals with the story “Za hotar” (“Beyond the Boundary”) by Olha Kobylianska from the point of view of modernist sacral aesthetics, since, as it has been observed, its architectonic structure comprises the parable of the Good Samaritan. It is proven that the relationship between the parable and the story is displayed at different levels of the literary text. The plot of the story “Za hotar” has many obvious parallels with the Christ’s parable, down to the coincidences in the image of a merciless priest. The modernist sacral perspective of the literary work by Olha Kobylianska makes it possible not only to observe the presence of hidden signs of the New Testament parable, but also to interpret the possibility of a genre shift. This procedure allows denoting this literary work not as an essay, but as a short story, since the parable of the Good Samaritan has a characteristic feature of a short story (its main idea is represented in showing mercy by one of the Samaritans, who in biblical times were considered as people lacking any sympathy towards strangers). The work by Olha Kobylianska provides an extremely powerful and philosophically deep insight. The plot includes the death of a daughter. On the one hand, it is perceived as quite substantiated (the child ran outdoors undressed in winter), but in terms of the mystical perspective it becomes a symbol of Christian mercy, or even a Christian self-sacrifice. Thus, the literary work “Za hotar” by Olha Kobylianska is based on the architectonical ground of the parable about the Good Samaritan. From the realistic perspective it may be interpreted as an essay revealing the mental traditions, everyday life, ideological foundations of the Bukovynian village contemporary for the writer. Although it becomes a parable in the modernist sacral perspective, which hides the fundamental gospel basis behind a realistic plot.

Abstract Second Temple, rabbinic, and Samaritan sources preserve a variety of interpretations and (re)formulations of Leviticus 21:9. The pivotal issue informing the various approaches to this verse is the identity of the person “profaned” by the conduct of the priest’s daughter; specifically, is it the daughter, herself, or her father who is (directly) affected? The present essay examines various rabbinic and Samaritan interpretations of this verse, noting the exegetical (i.e., morphological and syntactic) similarities and differences obtaining among these positions. Especial attention is devoted to the formulation of Targum Onqelos, for which two explanations are proposed, and the similar exegetical features reflected in Samaritan renderings of this passage. It is demonstrated that, like Targum Onqelos and additional rabbinic/Jewish targumic sources, Samaritan sources indicate that some Samaritan students of Leviticus understood Lev 21:9 to mean that it is the daughter, herself, who is profaned by her conduct.

The parable of the Good Samaritan presents Jesus' distinctive interpretation of the Torah in parabolic form. When it confronts a priest with a dead or dying man, it sets up an unusual, halakhically debatable situation, since the commandment that a priest avoid contracting corpse-impurity conflicts with the commandment to love the neighbour. One commandment must take precedence. Jesus' Jewish contemporaries would have disagreed as to how the priest should behave, but the general halakhic principle which the parable suggests – that the love commandment should always override others in cases of conflict – seems to be unparalleled.

The article attempts to analyse and interpret the man’s behaviour (actions) in different situations of threat and in different historical epochs. These are behaviours which can be described as heroic, courageous, valorous and dauntless, aimed at defending other people and bringing help at the risk of endangering one’s own life and health. The analysis covered the helpful behaviour of the Good Samaritan and David’s defensive combat from the Biblical period and, from the contemporary times, a certain priest’s behaviour during the black smallpox epidemic in Wrocław and Antoni Zdrojewski’s defensive combat during the Second World War

The focus of this paper is oppositional trends in early Judaism. First, the author presents historical circumstances, namely the end of the Second Temple, and the diaspora and emerging Rabbinic Judaism. The traditional macro-structure of Israel in the rabbinic society was a crucial precondition for rival groups. According to tradition, the whole of Israel was divided into three groups of descent in the following order of rank: priests as “sons of Aaron”, Levites and Israel in the sense of “laics”. Those persons and groups who did not follow orthodoxy or orthopraxy were accused of apostasy and were stigmatized by the rabbis as heretics. Among those groups were Samaritans, the Zadduqim and Bethusim, the Minim.

Building on recent suggestions, I argue that the final composition of the Pentateuch in the Persian period was the result of common enterprise or compromise between the province of Samaria and Jerusalem. This is based on an examination of the historical circumstances as well as on the contents and text of the Pentateuch. Contrary to the picture painted in Ezra-Nehemiah, there were good relationships and contacts between the upper classes of the two provinces throughout the period, and it is probable that the priestly staff of the temple of Argarizim, which recent evidence shows was established in the mid fifth century, was closely related to that of Jerusalem. The identities of both holy places are hinted at in the text. The likely original text of Deut 27:2–8 ordains sacrifice to be made and the Torah to be inscribed on Mount Gerizim (v. 4), not on Mount Ebal as in the MT. This either suggested the establishment of the sanctuary there (Kartveit), or was suggested by it (Nihan). On the other hand, Gen 14:18 refers to Jerusalem under the name of Salem. The Torah contains material of northern origin, and some of it, especially the story of Joseph, originated relatively late. The Tabernacle and ritual texts in P do not, as often thought, represent the Jerusalem temple, but an ideal sanctuary, and they are available to reform the practice of both temples. The MT, like the Samaritan Pentateuch, contains revisions away from the common inheritance.

Abstract Some Christian political theorists and theologians counter calls for greater generosity toward refugees by appealing to the prerogatives of state sovereignty, the preferential love for fellow-citizens, and the priority of loving nearby neighbours over distant strangers. This article responds to each argument, arguing that the right to exclude outsiders is not an immutable aspect of sovereignty, the construction of a social contract among fellow-citizens does not justify abandoning duties to non-citizens, and, in a highly globalized world, the obligation to love one’s neighbour is not rightly circumscribed by geography. It further argues that Jesus’s parable of the good Samaritan serves as a foil through which it can be seen that many sovereign states not only fail to love the displaced neighbour by providing refuge, but, like the priest and the Levite, go out of their way to keep refugees at a distance—and, like the robbers, even contribute to their vulnerability and suffering.

The architecture and interior of the Church of the Sacred Heart of the Lord Jesus Ganjuran (HKTY) Bantul Yogyakarta in the form of joglo with supporting elements in the form of interior furniture, statues, decoration, domes, glass paintings. This study uses a qualitative method with a case study at the Church of HKTY Ganjuran research focus on finding the meaning of interior supporting elements. Retrieval of data through interviews, observation, documentation, and literature study. The results of the study that the supporting elements of the interior have meaning to support people praying or worshiping. On some furniture there are ornaments about pelicans that have the meaning of the Sacred Heart, the Most Holy, who is willing to give life, for his children to stay alive. Sculptures in Javanese outfit so that people near are easy to pray with God because they come with Javanese faces. The decoration on the dome above the priest's sanctuary contained symbol images of the four gospels and The Most Holy Trinity. That is, when the Imam consecrated and looked up always always permeated the four holy Gospels and The Most Holy Trinity. This kind Samaritan glass painting is located on the east side of the Ganjuran church priest's home so that Catholics after attending the Eucharist are ready to do for anyone in need, because faith without works is dead. The colors used are green which means fertility, growth and indicates hope. The yellow color of gold means the glory of God, the red color means martyrdom, sacrifice and black has a meaning of origin and harmony. The people when praying are increasingly directed towards God because they are helped by the architecture and interior of the church which is a condition for meaning.Keywords: HKTY Ganjuran Church; interior supporting elements. ABSTRAK Arsitektur dan interior Gereja Hati Kudus Tuhan Yesus Ganjuran (HKTY) Bantul Yogyakarta berupa joglo dengan elemen pendukung interior berupa furnitur, patung -patung, ragam hias, kubah, lukisan kaca. Penelitian ini menggunakan metode kualitatif dengan studi kasus pada Gereja HKTY Ganjuran fokus penelitian pada menemukan makna elemen pendukung interior. Pengambilan data melalui wawancara, observasi, dokumentasi, dan studi pustaka. Hasil penelitian bahwa elemen pendukung interior mempunyai makna untuk mendukung umat berdoa atau beribadat. Pada beberapa perabot terdapat ornamen tentang burung pelikan yang mempunyai makna Hati KudusYang Maha Kudus, yang bersedia memberikan hidup, bagi anak-anaknya agar tetap hidup. Patung - patung dengan busana Jawa agar umat dekat mudah untuk berdoa dengan Tuhan karena hadir dengan wajah Jawa. Ragam hias pada kubah yang berada di atas panti imam ini terdapat gambar simbol ke empat Injil dan Tritunggal Maha Kudus. Maksudnya ketika Imam melakukan konsekrasi dan menengadah keatas selalu meresapi tentang ke empat Injil suci dan Tritunggal Maha Kudus. Lukisan kaca orang Samaria yang baik hati ini terletak di sisi timur panti imam gereja Ganjuran agar umat Katolik seusai mengikuti perayaan ekaristi siap sedia berbuat bagi siapapun yang membutuhkan, sebab iman tanpa perbuatan adalah mati. Warna – warna yang dipergunakan yaitu warna hijau mempunyai makna kesuburan, pertumbuhan dan menandakan pengharapan. Warna kuning emas bermakna kemuliaan Allah, warna merah menunjukkan kemartiran, pengorbanan dan warna hitam mepunyai makna asal mula dan kesejatihan. Umat ketika berdoa semakin terarah kepada Tuhan karena terbantu oleh arsitektur dan interior gereja yang syarat akan makna.

In Second Temple Judaism, especially in apocalyptic literature, the encounter between God and believers acquires a distinct visionary accent. Regardless of whether heavenly realities are revealed on earth or the visionary ascends to heaven, the essence is the manifestation of important revelations. Corresponding Old Testament heroes, such as Enoch or Moses, according to apocryphal, Samaritan or rabbinic texts, ascended to the place of God’s presence (a throne room or even a cloud). In addition to receiving relevant soteriological and cosmological knowledge, they underwent transfiguration there. The transfiguration of these characters is very illustrative: they take angelic, royal, and priestly qualities. Divine radiance, shining faces, and magnificent robes are just some examples of the divine characteristics that are acquired. This article, together with the study of these elements, underlines the fact that these divine qualities were described in the literature around the change of era and dedicated to Adam prior to his expulsion from Eden. The closeness between the first man and God in the Garden of Eden was expressed in a number of divine attributes inherent in Adam, the same ones that would later be assumed by Enoch or Moses, among others, in heaven. In this way, the transfiguration of Enoch or Moses is nothing more than a manifestation of the rich Jewish anthropology of an Adamic character.

The slapdash, seamy character of the second half of Josephus'sAntiquitiesfrequently obscures the author's purpose; the recovery of this information is therefore often neglected, though scholars are becoming increasingly aware of the task's importance. A good example of this scholarly neglect concerns the little narrative complex ofAnt. 13.1-79, covering the period from Judas's death in battle against Bacchides in 160 BCE to the appointment of Jonathan as high priest (152 BCE) and the death of Demetrius I in 150 BCE; the complex concludes with two stories about Jewish affairs in Egypt (13.62-79). These stories have been clumsily introduced into a narrative which is otherwise a close paraphrase of 1 Maccabees, and are not commonly understood to have any relation to their context other than a vague chronological aptness: both stories are said to have occurred, like most of the high priesthood of Jonathan, in the reign of Ptolemy VI Philometor (13.79). I shall argue that the stories have not only a chronological but also a close thematic connection to their context, and that the narrative, properly understood, expresses a propagandists motif not hitherto noticed inAntiquities. Furthermore, this motif may have important implications for our understanding of Antiquities as a whole, and perhaps important historical implications, as well.

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The autumnal festival and the royal rite at Bethel as an intertext of Amos 7:10-8:14 and Hosea 9:1-9. It is argued that a text from the Samaritan Liturgy which describes a royal rite at Bethel on the last day of the autumnal festival, represents a reliable tradition. This text, as well as Deuteronomy 26:2-15 to which it is closely related, is used as the basis for a reconstruction of a royal rite at Bethel during the time of the monarchy. Amos 7:10-8:14 and Hosea 9:1-9 are read against this background. The said prophecies state exactly the opposite of what was expressed and intended by the royal rite. This accounts for the vehement reaction against Amos and Hosea from the side of the priests.

Joshua 24 is generally assumed to be the concluding chapter of a Hexateuch. Several texts in Genesis and Exodus are indeed taken up in Joshua 24. In recent times, these texts have generally been assigned to a post-Priestly layer of redaction. In this essay, I argue that the direction of influence runs from Joshua 24 to the books of Genesis and Exodus, instead of linearly from Genesis-Exodus to Joshua. I propose that Genesis 34 and 35:1–4 reacts to the assumed pro-Samaritan viewpoint of Joshua 24. Furthermore, I postulate that Genesis 33:18–20, 50:24–26, and Exodus 13:19 aim to explain the unique traditions in Joshua 24. This emphasises the theological importance of Joshua 24 in the debate surrounding the Samaritan identity in post-exilic times, while reassessing the literary question surrounding a Hexateuch redaction.

Tussen 1998 tot 2002 vroegen 10.000 Angolezen in Nederland asiel aan. In het kader van een promotieonderzoek had ik mij begin 2002 tot doel gesteld om de vraag te beantwoorden waarom en hoe zij naar Nederland waren gereisd. Op dat moment bestonden er grofweg twee verschillende lezingen. De Angolezen zelf vertelden tijdens hun asielverzoek over het algemeen dat zij door onbekende personen naar Europa waren gebracht. Zij waren in Angola arme sloebers geweest die daar een priester of hulpverlener tegen het lijf liepen. Deze 'barmhartige Samaritaan' had hen aan boord van een vliegtuig naar Nederland gesmokkeld, opdat zij een beter leven zouden kunnen hebben. Lezing twee was afkomstig van de politie. Deze ging ervan uit dat één of meer grote mensensmokkelorganisaties jongeren uit de Angolese middenklasse voor veel geld naar Nederland smokkelden. Daar waren overigens maar weinig aanwijzingen voor, maar het leek de politie het meest voor de hand liggend.