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Journal articles on the topic 'Second Commandment'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

D'Angelo, Mary R. "Roman ‘Family Values’ and the Apologetic Concerns of Philo and Paul: Reading the Sixth Commandment." New Testament Studies 61, no. 4 (2015): 525–46. http://dx.doi.org/10.1017/s002868851500017x.

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The Augustan laws criminalising adultery andstuprumand promoting marriage and childrearing not only intruded into the family lives of citizens (including freedpersons and their descendants) but also made marital probity central to moral and political discourse in the first century. This was true not only for imperial figures like Seneca and Musonius Rufus, but also for Jews and the earliest Christians. Considering Philo and Paul as interpreters of the sixth commandment (‘you shall not commit adultery’) illuminates the subtle but significant ways that the Roman matrix set the parameters within

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2

Maas, Heiko. "Why It Is High Time to Reform the Homicide Statutes." German Law Journal 15, no. 6 (2014): 1029–34. http://dx.doi.org/10.1017/s2071832200019258.

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The Bremen Regional Court is located in a monumental building – theAltes Gerichtshaus(Old Courthouse). A stone slab has adorned its facade since time immemorial. It has been placed directly under the jury courtroom – where the capital crimes come to trial. The inscription on the slab reads: “Thou shalt not kill.” During the National Socialist dictatorship the ruling powers wanted to take down the slab and destroy it. But some citizens of Bremen stopped them. Instead, the commandment against killing was merely covered with a stone slab and not uncovered again until after 1945. The admonition ca

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3

Duff, Nancy J. "Locating God in All the Wrong Places." Interpretation: A Journal of Bible and Theology 60, no. 2 (2006): 182–93. http://dx.doi.org/10.1177/002096430606000205.

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While the second commandment can be broken by consciously rejecting God and worshiping a false god, it can also be unwittingly breached by locating God in a place and through images of our own choosing. Many faithful Christians today are breaking the second commandment by too closely identifying the purposes of God with the purposes of the nation.

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4

Campbell, William H. "Theologies of Reconciliation in Thirteenth-Century England." Studies in Church History 40 (2004): 84–94. http://dx.doi.org/10.1017/s0424208400002783.

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One of [the Pharisees], a lawyer, asked [Jesus] a question, to test Him. ‘Teacher, what is the great commandment in the Law?’ And [Jesus] said to him, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and greatest commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the Law and the Prophets.’Reconciliation of the relationships broken by sin, or the fall, is one of the central themes of Christianity, as this collection, of studies duly highlights. The themes of

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5

Cox, William F., and Robert A. Peck. "Christian Education as Discipleship Formation." Christian Education Journal: Research on Educational Ministry 15, no. 2 (2018): 243–61. http://dx.doi.org/10.1177/0739891318778859.

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To be true to its name-sake, the academic focus of Christian education should be in service to discipleship, not vice versa. Only discipleship formation equips for the eternal transcendent issue of life. Christian discipleship expectations for home, church, and school settings are elaborated under seven biblical mandates: Dominion Mandate, populate the earth, self-governance, the First Greatest Commandment, the two parts of the Second Greatest Commandment (love self and love others), and the Great Commission.

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Raphael, Melissa. "The creation of beauty by its destruction: the idoloclastic aesthetic in modern and contemporary Jewish art." Approaching Religion 6, no. 2 (2016): 14–22. http://dx.doi.org/10.30664/ar.67587.

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Contemporary commentators are well aware that the Jewish tradition is not an aniconic one. Far from suppressing art, the Second Commandment produces it. And not just abstract art; it also uses halakhically mandated idoloclastic techniques to produce figurative images that at once cancel and restore the glory (kavod) of the human. This article suggests that Jewish art’s observance of the Second Commandment’s proscription of idolatrous images (a commandment that belongs indivisibly with the First) is ever more relevant to a contemporary image-saturated mass culture whose consumption induces feel

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7

Sanecka, Anna. "Christianity Facing the Ageing of Global Population." Journal of Education Culture and Society 6, no. 2 (2020): 240–56. http://dx.doi.org/10.15503/jecs20152.240.256.

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The ageing population is a great challenge for the whole world including churches, Christian communities, Christian families and the so-called “Christian countries”. The respect and support for elderly people is almost a common rule of social life in developed countries regardless of religious views. But in the Christian world this obligation has very strong religious justification – obligation enshrined in the Commandments of Old (the fourth/fifth Commandment) and New (the second one of The Greatest Commandments of Love) Testaments. Therefore between the Christianity – understood as a set of

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8

Lola, James Anderson. "Memaknai Iconography Kristen dari Perspektif Keluaran 20:4-6." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 1, no. 2 (2018): 220–42. http://dx.doi.org/10.34307/b.v1i2.62.

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The presence of statues in the Church has led a debate in various aspects of life, one of the issues raised is related to the commandments in God's ten commandments not to make statues and to worship the statue (Exodus 20: 4-6; Deut. 5: 8-10; Lev. 19: 4). As much as possible, this study wants to see how this statue relates to the second commandment of ten laws. In the hermeneutic approach, the researcher found that the meaning of this command was to clearly reject the establishment of a statue that was used to personalize divinity especially believed to be a manifestation of God himself.Abstra

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Fathurrosyid, Fathurrosyid. "UNMISSED FEMALE BABY IN THE QUR’AN: CRITICAL STUDY OF THE STORY OF MARYAM FROM A LITERARY PSYCHOLOGY’S PERSPECTIVE." HUNAFA: Jurnal Studia Islamika 15, no. 1 (2018): 55–75. http://dx.doi.org/10.24239/jsi.v15i1.509.55-75.

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This research raises two main issues; First, what is a literary psychology? Second, how is the psychological construction of Maryam in the Qur’an from the perspective of literary psychology? The method used is descriptive-analytical based on the theory of literary psychology. In the context of the story of Maryam, the study of psychology that is intended is the theory of psychoanalysis and complex psychology, especially extrovert and introvert types. This study concludes; First, literary psychology is a form of study and analysis based on the psychological point of view dealing with life event

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Fathurrosyid, Fathurrosyid. "UNMISSED FEMALE BABY IN THE QUR’AN:." HUNAFA: Jurnal Studia Islamika 15, no. 1 (2018): 69–93. http://dx.doi.org/10.24239/jsi.v15i1.509.69-93.

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This research raises two main issues; First, what is a literary psychology? Second, how is the psychological construction of Maryam in the Qur’an from the perspective of literary psychology? The method used is descriptive-analytical based on the theory of literary psychology. In the context of the story of Maryam, the study of psychology that is intended is the theory of psychoanalysis and complex psychology, especially extrovert and introvert types. This study concludes; First, literary psychology is a form of study and analysis based on the psychological point of view dealing with life event

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11

Minkkinen, Panu. "Book Review: The One and Only Law: Walter Benjamin and the Second Commandment." Law, Culture and the Humanities 11, no. 3 (2015): 493–96. http://dx.doi.org/10.1177/1743872115591311.

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12

Hansen, Miriam Bratu. ""Schindler's List" Is Not "Shoah": The Second Commandment, Popular Modernism, and Public Memory." Critical Inquiry 22, no. 2 (1996): 292–312. http://dx.doi.org/10.1086/448792.

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13

Meyers, Eric. "Were the Hasmoneans Really Aniconic?" IMAGES 1, no. 1 (2007): 24–25. http://dx.doi.org/10.1163/187180007782347601.

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AbstractWith the abundance of evidence that the Israelites in the First Temple period did not strictly observe the Second Commandment banning images, it seems increasingly difficult to agree with the longstanding view that the Hasmoneans were aniconic. Given the fact that they were so deeply Hellenized, it might be more appropriate to refer to their selective practice of banning some sorts of art as "anti-idolic."

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14

Roney, John B., and David Willis-Watkins. "The Second Commandment and Church Reform: The Colloquy of St. Germain-en- Laye, 1562." Sixteenth Century Journal 26, no. 4 (1995): 1016. http://dx.doi.org/10.2307/2543859.

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15

von Ehrenkrook, Jason. "Sculpture, Space and the Poetics of Idolatry in Josephus' Bellum Judaicum." Journal for the Study of Judaism 39, no. 2 (2008): 170–91. http://dx.doi.org/10.1163/157006308x252795.

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AbstractJosephus' writings depict a rather tumultuous relationship between Jews and figurative art, especially sculpture. When taken at face value, this material seems to indicate that Jews during the Second Temple period interpreted the second commandment as a prohibition against any form of figural representation, regardless of context or function. Using his Bellum Judaicum as a test case, I aim to complicate this picture by shifting attention away from the referential value of these so-called iconoclastic narratives to their rhetorical function, i.e. to the way in which these narratives are

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16

Holter, Knut. "THE SECOND COMMANDMENT AND THE QUESTION OF HUMAN DIGNITY IN AFRICA: A CREATION-THEOLOGICAL PERSPECTIVE." Scriptura 106 (January 23, 2014): 51. http://dx.doi.org/10.7833/106-0-146.

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17

Jonker, Louis. "GUARDING THE MYSTERY AND MAJESTY OF GOD: REFLECTIONS ON THE HERMENEUTICAL IMPLICATIONS OF THE SECOND COMMANDMENT." Scriptura 106 (June 12, 2013): 61. http://dx.doi.org/10.7833/106-0-147.

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18

Vandrunen, David. "Iconoclasm, Incarnation and Eschatology: Toward a Catholic Understanding of the Reformed Doctrine of the 'Second' Commandment." International Journal of Systematic Theology 6, no. 2 (2004): 130–47. http://dx.doi.org/10.1111/j.1468-2400.2004.00125.x.

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19

Lowry, Joseph E. "When Less is More: Law and Commandment in Sūrat al-Anʿām". Journal of Qur'anic Studies 9, № 2 (2007): 22–42. http://dx.doi.org/10.3366/e1465359108000041.

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In this article I argue that the passage at Q. 6:136–53 exhibits a minimalist attitude towards law. This passage offers extensive criticisms of norms, rites and practices that are in force in another community (or communities), and then concludes with a list of commandments that are portrayed as a simpler alternative to the matters described and denounced in the preceding ayas. The ‘minimalist attitude’ towards law in this passage expresses itself as an ambivalence towards norms as such and as a suggestion that the Qur'anic dispensation seeks to unburden the Qur'anic community from needless le

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20

Nemes, Steven, and Jordan Wessling. "The Medicine which Heals the World: Praying for Salvation with Catherine of Siena." Irish Theological Quarterly 82, no. 4 (2017): 303–21. http://dx.doi.org/10.1177/0021140017724114.

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Catherine of Siena, a renowned medieval theologian and Doctor of the Catholic Church, offers a profound and coherent interpretation of the nature and function of a specific type of petitionary prayer, namely intercession for the salvation of sinners. Her understanding of intercession has two important elements: first, intercession is a fulfilment of the commandment to ‘love thy neighbour’; second, intercession is a providentially ordained means by which God intends to bring about the salvation of sinners. Contemporary philosophical-theological concerns and problems with the notion of petitiona

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21

Garcia, Javier. "Bonhoeffer and Reformation Ecclesiology." Journal of Reformed Theology 12, no. 2 (2018): 164–89. http://dx.doi.org/10.1163/15697312-01202009.

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AbstractThis article offers a threefold engagement with Dietrich Bonhoeffer’s ecumenically oriented ecclesiology. First, it proposes a new avenue of understanding Bonhoeffer’s ecclesiology in relation to the Reformed tradition by comparing him with John Calvin instead of with Karl Barth, which is the common route of Bonhoeffer scholarship. Second, it identifies points of convergence between Bonhoeffer and Calvin that have been neglected in the literature, notably in the areas of ecclesial participation and sanctification. Third, it calls for a return to Bonhoeffer’s primary goal in ecumenism—t

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22

Ornan, Tallay. "Idols and Symbols: Divine Representation in First Millennium Mesopotamian Art and Its Bearing on the Second Commandment." Tel Aviv 31, no. 1 (2004): 90–121. http://dx.doi.org/10.1179/tav.2004.2004.1.90.

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23

Batnitzky, Leora. "Schoenberg's Moses Und Aron and the Judaic Ban on Images." Journal for the Study of the Old Testament 25, no. 92 (2001): 73–90. http://dx.doi.org/10.1177/030908920102509205.

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This article argues that Schoenberg's monumental opera Moses und Aron reflects a broader German-Jewish concern with the philosophical meaning of the Second Commandment and its relation to German-Jewish identity. By way of the aesthetic theory of the German-Jewish philosopher Hermann Cohen, the article analyzes Moses und Aron and suggests that Cohen's theory offers a context through which to understand the philosophical and cultural underpinnings of Schoenberg's music and drama. The article concludes with a brief discussion of the social and political milieu in which Moses und Aron was created

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24

Vos, Johan S. "Paul's Argumentation in Galatians 1–2." Harvard Theological Review 87, no. 1 (1994): 1–16. http://dx.doi.org/10.1017/s0017816000031606.

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In the Epistle to the Galatians, Paul directly addresses only the Galatian churches; through them, however, he is engaged in a polemic against rival missionaries who had influenced the churches with another gospel. If one intends to analyze Paul's argumentation in Galatians 1–2, it is necessary first to ask about the characteristics of these missionaries and their gospel. In the history of research, many different pictures of the opponents and their gospel have been drawn. These reconstructions result partly from the method of so-called mirror reading; this method infers the position of the op

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25

BARNES TATUM, W. "The LXX Version of the Second Commandment (Ex.20,3-6 = Deut.5,7-10): a Polemic Against Idols, Not Images." Journal for the Study of Judaism 17, no. 2 (1986): 177–95. http://dx.doi.org/10.1163/157006386x00347.

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26

CORCIU, Liviu, and Ion GIURCĂ. "ONE ARMY, TWO SYSTEMS. MILITARY JUSTICE IN TRANSYLVANIA, DURING THE SECOND CAMPAIGN OF THE WAR OF REUNIFICATION 1918-1920." BULLETIN OF "CAROL I" NATIONAL DEFENCE UNIVERSITY 10, no. 2 (2021): 7–18. http://dx.doi.org/10.53477/2284-9378-21-01.

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In the middle of the campaign for Transylvania’s liberation, Consiliul Dirigent (the political structure designated to temporarily govern the province) of Sibiu had decided to support the efforts of the Romanian army and ordered the establishment of a Territorial General Commandment meant to begin recruitment in Transylvania, Banat and within the territories in Hungary inhabited by Romanians, in order to constitute some volunteers’ units. Out of their ranks, 6th and 7th Army Corps were established, recruited exclusively from Transylvanians regardless of their nationality. Based on 1st Decree p

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27

Gribetz, Sarit Kattan. "The Shema in the Second Temple Period." Journal of Ancient Judaism 6, no. 1 (2015): 58–84. http://dx.doi.org/10.30965/21967954-00601004.

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The precise historical moment when Deut 6 (Shema Israel) was transformed into a prayer ritual is uncertain and a matter of scholarly debate. It is generally assumed that by the time of the Mishnah’s redaction (ca. 200 C. E.), the recitation of the Shema was already a standardized ritual because the Mishnah refers to it as a well-known practice. Indeed, the Mishnah takes for granted that its audience is so familiar with the prayer that it does not define it at all, but rather delves immediately into detailed discussions of its timing and exceptions that might arise in everyday life. Other sourc

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Verdianto, Yohanes. "Reasons of How Adventists Pioneers Accepted the Truth about Sabbath (1844-1863)." Abstract Proceedings International Scholars Conference 7, no. 1 (2019): 1908–26. http://dx.doi.org/10.35974/isc.v7i1.865.

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Introduction: Seventh-day Adventist Church (SDA) emerged as a denomination in the nineteenth century amid Sunday’s observance domination. The majority of the SDA pioneers are Sunday keepers. The seventh-day Sabbath was first brought to the Millerite Adventists by Rachel Oakes. She is a member of the Seventh-day Baptist who joined the Millerite Adventists. The first time the seventh-day Sabbath was introduced in Millerite Adventists, there was upheaval and conflict. But finally, a group of Sabbatarian Adventists was formed which kept the seventh-day Sabbath. This group finally became SDA Church

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29

Ali, Alia Hadi. "The role and impact of politics on the Art of Pakistan for undergraduates." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 6 (2018): 01–17. http://dx.doi.org/10.18844/prosoc.v5i6.3690.

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There was a quantitative research done on role and impact of politics on the Art of Pakistan. Art students have an introduction to political scenario affecting art. The target audience chosen were the undergraduates of Art and Design College Punjab University and National College of Arts in Lahore. This paper works as a parameter. The students are aware that Art can be influenced, moulded and reface with political influence. The selected audience is going to get affected by the policies and commandment of political structure which is present and affecting all professions of Pakistan. After the

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Blidstein, Moshe. "How Many Pigs Were on Noah's Ark? An Exegetical Encounter on the Nature of Impurity." Harvard Theological Review 108, no. 3 (2015): 448–70. http://dx.doi.org/10.1017/s0017816015000279.

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Commentators have long noted that God's commandment to Noah to bring all animals onto the ark exists in two intertwined versions in the biblical text. In the first version, Noah is told to bring two of every species: “And of every living thing, of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female” (Gen 6:19nrsv). In the second version, however, the animal kingdom is divided into pure and impure species: “Take with you seven pairs of all pure animals, the male and its mate; and a pair of the animals that are not pure, the male

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Khamlichi, Ahmed Al. "The relationship between religion and the state: the institution of ‘Commandment of the Faithful’ in Morocco†." Contemporary Arab Affairs 7, no. 1 (2014): 54–81. http://dx.doi.org/10.1080/17550912.2013.869991.

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The term ‘Amir al-Mou'mineen’ (Commander of the Faithful) and ‘caliph’ were first bestowed on Omar Bin al-Khattab who became the successor of the Prophet (Peace be upon him) two-and-a-half years after he passed away. By virtue of the political and religious connotations of the term, the title conveyed overarching political authority – a kind of absolute power. The notion of Commander of the Faithful facilitated oppression of those who held different views, directly or indirectly, through employing fatawa, that is religious interpretations and edicts, in addition to mobilizing religious followe

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32

Ararat, Nisan. "The Second Commandment: "Thou Shalt Not Bow Down Unto Them, Nor Serve Them, For I the Lord Thy God Am a Jealous God"." Shofar: An Interdisciplinary Journal of Jewish Studies 13, no. 2 (1995): 44–57. http://dx.doi.org/10.1353/sho.1995.0065.

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33

Steinberg, Faith. "Women and the Dura-Europos Synagogue Paintings." Religion and the Arts 10, no. 4 (2006): 461–96. http://dx.doi.org/10.1163/156852906779852848.

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AbstractBetween 1928 and 1937, during excavations at a site in Mesopotamia, archaeologists uncovered an ancient city, Dura-Europos, on the Euphrates River. Among their many findings, which included numerous pagan temples, were a Christian house and a synagogue. A room in the house had been converted into a baptistery with frescoes. In a large assembly room of the synagogue, murals depicting biblical narratives were painted in three registers on all four walls. The Second Commandment forbids the use of imagery, and the finding, the earliest and only one of such magnitude to date, caused a stir

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Kennedy, Robert P. "A Text with Teeth: Augustine’s Exegesis of Song of Songs 4:2 as Paradigm of His Hermeneutics." Studies in Religion/Sciences Religieuses 39, no. 3 (2010): 421–34. http://dx.doi.org/10.1177/0008429810362317.

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In the second book of his treatise on scriptural interpretation, On Christian Doctrine, Augustine introduces the theme of the obscurity of some biblical texts with a quotation from the notoriously difficult Song of Songs: ‘‘Your teeth are like a flock of shorn ewes coming up from the washing, which all give birth to twins, and there is not one among them that is barren’’ (4:2). Unsurprisingly, he finds references to baptism and the double commandment of love of God and neighbour. What strikes a modern reader is Augustine’s unembarrassed use of violent imagery to describe how the saints cut off

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Kencanawati, Nenny, and Ahmad Rifai. "KOMUNIKASI DALAM KOMUNIKASI DALAM KELUARGA; TAFSIR KOMUNIKASI QS. ASH-SHAFFAT: 102KELUARGA; TAFSIR KOMUNIKASI QS. ASH-SHAFFAT: 102." Jurnal RASI 2, no. 2 (2021): 36–46. http://dx.doi.org/10.52496/rasi.v2i2.64.

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The family is the core of society, from this family the children receive education from their parents directly. As a member of society communication within the family role is crucial in shaping the children’s character. Therefore, communication patterns in the family are investigated in this study. Qualitative approach uses as research method based literature study by referring to the interpretation of Qs Ash Shafat verse 102. This study used persuasive communication and the rules of interpretation in the tafseer book. The reseach results on the Holy Qur’an surah Ash Ash Shafat verse 102, said

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Downs, Katie. "Cinderella! Cinderella!: A closer look into Dutch seventeenth-century gender roles and genre paintings." Visual Inquiry 9, no. 3 (2020): 123–39. http://dx.doi.org/10.1386/vi_00016_1.

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This article highlights a time when Northern artists were no longer allowed to paint or carve holy images as they had done during the Middle Ages and the Renaissance. The Catholic Church banned this art form due to the interpretation of the second commandment: ‘Thou shalt make no graven image of thy God’. Genre paintings were the outcome of this banishment and a way to represent and depict an everyday life scene in a Dutch seventeenth-century household. The paintings would show the best of a situation and also its worst counterpart in almost a mocking comical way. By exploring these paintings,

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Heath, Jane. "Book Review: Josephus’ Rhetoric and the Second Commandment: Jason von Ehrenkrook, Sculpting Idolatry in Flavian Rome: (An)Iconic Rhetoric in the Writings of Flavius Josephus." Expository Times 124, no. 8 (2013): 408. http://dx.doi.org/10.1177/0014524613480108f.

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38

Sunliensyar, Hafiful Hadi. "Surat-Surat Kerajaan untuk Penguasa Kerinci: Tinjauan Terhadap Naskah Cod.Or. 12.326 Koleksi Perpustakaan Universitas Leiden." Jumantara: Jurnal Manuskrip Nusantara 10, no. 2 (2019): 163. http://dx.doi.org/10.37014/jumantara.v10i2.518.

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Not all of Jawi manuscripts in the Kerinci had documented and transliterated by Voorhoeve. For example, the document Cod. Or. 12. 326, the collection of Universiteit Leiden Library or the document ML 396, the collection of Perpustakaan Nasional. This research purpose is for knowing the contain of the text of ML 396/Cod. Or. 12.326 and considering the historical background ofthe text. The method that utilized in this research is collecting of data, transliterating and interpretating text of manuscripts from historical perspective. The result of this research, known that three manuscripts are su

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Manalili, Michael Mookie C. "Grounding to Giving:." Lumen et Vita 10, no. 1 (2019): 18–31. http://dx.doi.org/10.6017/lv.v10i1.11975.

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Through its embodied systematic mysticism, the Spiritual Exercises of St. Ignatius has formed the Jesuit order and countless Ignatian educators. Upon analysis of the Principle and Foundation (§23) in the beginning and the Suscipe (§234) at the end, the movement from the philosophical universal to the particularity of 'this-ness' can be seen. The Principle and Foundation, both etymologically hinting at the prior [Latin: ‘principum’] and the ground [Latin: ‘fundare’], begins with a beautiful cosmology of how the world is oriented towards the return-gift back towards God. However, God is spoken o

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Kornicki, P. F. "European japanology at the end of the seventeenth century." Bulletin of the School of Oriental and African Studies 56, no. 3 (1993): 502–24. http://dx.doi.org/10.1017/s0041977x00007692.

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Attaining just a glimmer of an understanding of Chinese or Japanese in the seventeenth century required prodigious feats of imagination and the abandonment of widely-held convictions about the nature of language. Progress towards a rational and sophisticated understanding was held up by persuasive but fantastical theories to which lifetimes were devoted in vain. In their very different ways both languages were subversive of contemporary notions of language, and the conceptual frameworks for adequate descriptions had to be generated from scratch. The difficulties can scarcely be overestimated:

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Vukovic, V., S. Nikolić-Lalić, J. Mitić, O. Golubović, and V. Savić. "Pitfalls of positivity–new perspectives on the futility of negating negativity." European Psychiatry 41, S1 (2017): S520. http://dx.doi.org/10.1016/j.eurpsy.2017.01.688.

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The claim that “thinking positive” betters one's life has become pervasive in our contemporary culture. Proponents of this style of reasoning, including the head of the positive psychology movement, Martin Seligman, claim their goal is to create a field focused on human well-being and the conditions, strengths and virtues that allow people to thrive, and back their standpoint with a great number of studies.However, critics of the movement have, first of all, pointed out flaws in some of the concepts and studies backing them, and second, performed experiments of their own which show not only th

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Khizhaya, Tatiana I. "The Phenomenon of Sabbatarianism: Nature, Types, and Brief History." Study of Religion, no. 4 (2019): 44–54. http://dx.doi.org/10.22250/2072-8662.2019.4.44-54.

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The article focuses on the analysis of Sabbatarianism, i.e. on clarifying the meaning of the term, identifying various kinds of this phenomenon, as well as researching its history. The topicality of the work stems from both uncertainty of the definitions of the concept under consideration and the lack of works in Russian religious studies that deal with the problem of Sabbatarianism. During the study the author comes to the conclusion that the term “Sabbatarianism” is polysemantic. First, it implies special attention to the fourth commandment of the Decalogue in the Christian tradition, in whi

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De Boer, Martinus C. "Expulsion from the Synagogue: J. L. Martyn's History and Theology in the Fourth Gospel Revisited." New Testament Studies 66, no. 3 (2020): 367–91. http://dx.doi.org/10.1017/s0028688519000535.

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In History and Theology in the Fourth Gospel, Martyn argued that John 9.22 concerns the formal expulsion from the synagogue of Jews who were confessing Jesus as the Messiah of Jewish expectation. Johannine scholars following Martyn have often claimed that a ‘high’ Christology must have provided the catalyst for this trauma, not the ‘low’ Christology posited by Martyn. For Martyn, however, a ‘high’ Christology was a subsequent development, leading to a second trauma, that of execution for blasphemously claiming that Jesus was somehow equal to God. Accepting Martyn's argument on 9.22 with respec

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Bene, Krisztián. "A Szabad Francia Légierő tevékenysége Afrikában." Afrika Tanulmányok / Hungarian Journal of African Studies 12, no. 1-3. (2018): 117–36. http://dx.doi.org/10.15170/at.2018.12.1-3.7.

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The Free French Air Forces were the air branch of the Free French Forces during the Second World War from 1940 to 1943 when they finally became part of the new regular French Air Forces. This study aims to present the activity of this special and little-known air force over the territory of Africa during this period.After the French defeat in June 1940 General Charles de Gaulle went to England to continue the fight against the Axis Forces and created the Free French Forces. Several airmen of the French Air Forces rallied to General de Gaulle which allowed the creation of the Free French Forces

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Klimova, Margarita N. "To the History of Russian Myth of the Great Sinner: Breakers of the Fifth Commandment in the Soviet Novel of the 1970s (F. Abramov, V. Tendryakov, I. Grekova)." Studies in Theory of Literary Plot and Narratology 14, no. 2 (2019): 106–19. http://dx.doi.org/10.25205/2410-7883-2019-2-106-119.

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A meta-story of “repentance and salvation of a great sinner” became world-famous as part of the Christian ethical doctrine, and was enshrined in the sacrament of confession. For a number of reasons it lost its relevance in the West by the beginning of the New Age, but gained a second life in Russia as one of the myths of national consciousness. The Russian adaptations of the great sinner myth are characterized by a “sobornyi” approach to a problem of personal guilt and redemption, as well as fixation on open endings. The myth’s motifs and variations are widely represented in Russian classical

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Winarno, Winarno. "Relevansi Strategi Pelipatgandaan Jemaat Berdasarkan 2 Timotius 2:1-13." Jurnal Teologi Berita Hidup 1, no. 2 (2019): 90–108. http://dx.doi.org/10.38189/jtbh.v1i2.11.

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What does it mean by multiplication based on II Timothy 2:1-13? What is congregation growth? How relevant is it for today’s congregation? Paul gave commandment to Timothy regarding the strategy of multiplying disciples for up to four generation in II Timothy 2:2, this showed that Paul as a spritual parent or mentor duplicate timothy as the second generation and Timothy will entrust the multiplication to those reliable to teach other to grow and become the forth generation of Paul. The relevance of today’s congregation means to train and prepared the congregation to be disciples. The first gene

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Ogilvie, Margaret H. "The Failure of Proportionality Tests to Protect Christian Minorities in Western Democracies: AlbertavHutterian Brethren of Wilson Colony." Ecclesiastical Law Journal 12, no. 2 (2010): 208–14. http://dx.doi.org/10.1017/s0956618x10000074.

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In 1974, the province of Alberta began to issue drivers' licences with photographs of the licence holder but exempted persons who objected to having their photographs taken for religious reasons from the photograph requirement. At that time the Muslim population of Canada was tiny and it was an unspoken assumption that the exemption was created for the Hutterian Brethren who have long had a number of colonies throughout the Prairies. In 2003, the province made photographs mandatory for all licence holders and created a provincial facial recognition data bank for the photographs. The Wilson col

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Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical respo

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McKenny, Gerald. "The Rich Young Ruler and Christian Ethics." Journal of the Society of Christian Ethics 40, no. 1 (2020): 59–76. http://dx.doi.org/10.5840/jsce202051824.

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In Christian ethics the Gospel story of the encounter of a rich young ruler with Jesus has been interpreted in two major ways: one that treats Jesus’ directive to the ruler as a counsel that goes beyond the commandments the ruler claims to have kept, and another that treats the directive as contained in the commandments and exposing his failure to keep them. I reconstruct Calvin’s version of the second interpretation, contrast it with Aquinas’s version of the first, and point out some problems with it. I then formulate a revised version that avoids the problems and amounts to a promising alter

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Van Reenen, M. "Reformatie van de rentmeester. Een voorstel tot integratie van de zorg voor de schepping in gereformeerde theologie." Theologia Reformata 63, no. 3 (2020): 263–77. http://dx.doi.org/10.21827/tr.63.3.263-277.

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Christians throughout the world feel the need to answer the questions arising from the climate debate. Orthodox-reformed theology in the Netherlands, however, pays these matters comparatively little attention. Three possible causes of this problem are: stewardship as discussed under the heading of creation; a certain slowness in consideration; and the suggestion that the Ten Commandments do not bear directly on this theme. This essay proposes a more integrated position. First, stewardship of the creation should be more closely linked to the image of God. Second, the Ten Commandments has the cr

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