Eschatology and Apocalypticism

This introduction puts forward hypotheses which are taken up in the rest of the book. It suggests that apocalypticism should be understood as an ideology, which can be split into two main tendencies: critical apocalypticism, concerned with the protection of our conditions of existence; and radical apocalypticism, which negates the world in its entirety. The introduction then proposes a third, paradoxical apocalypticism of being in and against the world. Here, the paradox consists of recognising that the transition to a sustainable future may require a passage through a radical negation of the world. The introduction ends with a mini-guide for busy readers, offering a thematic summary of the book's chapters.

This paper analyzes the soteriological data in the Commentary on Romans by Origen of Alexandria (185-253 AD) and the Commentaries on Matthew, Galatians, Titus, and Philemon by St. Jerome (347-420 AD).  It was found that they both taught that three things needed to be done to be saved: repentance, faith, and baptism.  Baptism was defined further, in that some could be baptized without being saved because true repentance was missing.  Infant baptism was believed by Origen, whereas Jerome did not say.  They both agreed on the fact that salvation could be lost, and that the new life received after salvation had obligations.

Si bien se ha escrito bastante sobre los rollos del Mar Muerto desde su descubrimiento, no existe tanta literatura sobre su estudio en el ámbito educativo. El objetivo de esta tesina es ahondar en su posible aplicación en la educación secundaria, profundizando en las razones de la importancia de la enseñanza de estos textos, teniendo en cuenta distintas problemáticas y consideraciones que pueden surgir en el campo de su enseñanza en diferentes contextos educativos.

The last phase of theological developments in the world has shown that the question of eschatology and the topic of social engagement are among key issues for contemporary churches. This essay attempts to introduce the Croatian Protestant theologian Miroslav Volf (Professor at Yale University and the founding director of the Centre for Faith and Culture at Yale) as a suitable partner for dialogue with Hussite theology, especially regarding the concept of eschatology and the resulting requirements of Christian engagement which is typical of the Bohemian reformation and in changing ways also for the CHC. At the end of his life, the Czech theologian and pastor of the CHC Zdeněk Trtík subscribed to the programme of Jürgen Moltmann's theology of hope-Moltmann was Volf's teacher and friend. Volf's theology, which gracefully combines radicalism with an uncommon amount of realism, can provide us with fruitful stimuli. In a world which faces numerous problems that should be addressed by the church before the face of God, be they ecological problems, poverty and exploitation, hunger, military conflicts, coexistence of diverse culture and religions in close proximity, Hussite theology surely needs such impulses.

Том 84 № 3 Июль-Август-Сентябрь ЖУРНАЛ ВЫХОДИТ ЧЕТЫРЕ РАЗА В ГОД О С Н О В А Н в 1 9 3 7 г. МОСКВА 2024 Научная подготовка журнала осуществляется Институтом всеобщей истории РАН в сотрудничестве с Государственным Эрмитажем и Московским государственным университетом имени М. В. Ломоносова Международный редакционный совет Председатель акад. РАН М. Б. Пиотровский (Санкт-Петербург) проф. Э. Андерсен (Осло), проф. К. Антонетти (Венеция), проф. Г. Бауэрсок (Принстон), проф. Д. Браунд (Эксетер), проф. А. Брессон (Чикаго), проф. Г.-И. Герке (Фрайбург), акад. РАН Н. Н. Казанский (Санкт-Петербург), проф. Ф. де Каллатай (Брюссель), проф. П. Калльери (Болонья), акад. РАН В. И. Молодин (Новосибирск), акад. РАН В. С. Мясников (Москва), проф. Г. Парцингер (Берлин), проф. Х. Ремесаль Родригес (Барселона), проф. С. Розен (Стокгольм), проф. Ч. Б. Роуз (Филадельфия), проф. Н. Симс-Вильямс (Лондон), проф. П. Функе (Мюнстер), проф. М. Хадзопулос (Афины), проф. А. Ханиотис (Принстон), проф. Ш. Шакед (Иерусалим), проф. Д. Шарпен (Париж) Редакционная коллегия Главный редактор член-корр. РАН А. И. Иванчик (Москва) д. и. н. А. Ю. Алексеев (Санкт-Петербург), к. и. н. И. С. Архипов (ответственный секретарь, Москва), д. и. н. А. О. Большаков (Санкт-Петербург), д. и. н. А. А. Вигасин (Москва), к. и. н. В. А. Головина (Москва), член-корр. РАН Н. П. Гринцер (Москва), к. и. н. М. М. Дандамаева (Санкт-Петербург), к. и. н. А. А. Ильин-Томич (Майнц), д-р Г. М. Кантор (Оксфорд), д. и. н. В. Д. Кузнецов (Москва), к. филол. н. П. Б. Лурье (Санкт-Петербург), к. и. н. Е. В. Ляпустина (Москва), к. и. н. И. А. Макаров (Москва), к. и. н. В. И. Мордвинцева (Москва), к. и. н. А. В. Муравьев (Москва), к. и. н. А. А. Немировский (Москва), д. и. н. А. В. Подосинов (Москва), д. и. н. С. Ю. Сапрыкин (Москва), д. и. н. А. В. Седов (Москва), к. филол. н. И. С. Смирнов (Москва), к. и. н. С. В. Смирнов (Москва), д. и. н. А. М. Сморчков (Москва), к. филол. н. С. А. Степанцов (Москва), д. и. н. И. Е. Суриков (Москва), член-корр. РАН И. В. Тункина (Санкт-Петербург) Заведующая редакцией А. В. Иванова

Albert of Aachen has remained a mystery since his discovery in the 1580s. I identify him as Albert of Sponheim, a key chaplain and notary at the courts of Conrad III and Frederick Barbarossa. This identification rests on his Aachen connections, his relationship with the imperial chancellor Adalbert of Saarbrücken and ties to the Burgundian aristocracy, as well as remarkable similarities in writing style. The distinctive diplomatic phrases Albert of Aachen employs – borrowed from Gottschalk of Aachen (chief propagandist of Emperor Henry IV) – match those reintroduced by Albert of Sponheim in the mid-twelfth-century imperial chancery. I argue that these two Alberts were the same person. Additionally, I propose that Albert authored Aachen’s forged foundation charter, which aligns with both the crusade historian and later imperial notary in perspective and stylistic approach. Thus, rather than an unknown Albert who briefly wrote early in the twelfth century before vanishing, we can trace the career of an accomplished historian, notary and diplomat whose connections informed his extensive writing.

Lord of Heaven in the Book of Daniel – Religious-Historical Approaches
to One of the Topoi in the Book of Daniel
The study examines the term “Lord of Heaven” in the Book of Daniel, with a particular focus on its religious-historical context. This designation should not be interpreted in isolation but rather within the broader system of divine titulature in the ancient Near East. The research highlights the universalizing tendencies of Second Temple Judaism, which are also reflected in the usage of the “Lord of Heaven” epithet. Furthermore, the
study explores the intertextual connections of this title with the religious traditions of the Babylonian, Persian, and Hellenistic worlds, emphasizing their structural parallels. The final conclusion asserts that the designation “Lord of Heaven” in the Book of Daniel expresses the cosmic dimension of Jewish theological thought, serving as an example of the gradual universalization of religious language in antiquity.

John of Damascus preserves a Biblical canon list unique to the eighth-century Jerusalem Patriarchate. Scholars have largely ignored it as an outlier, so it remains understudied and unexplained; thus, it has had virtually no impact on theories of canon formation or closure. It is found in chapter ninety of John's dogmatic magnum opus, the Expositio fidei, aka On the Orthodox Faith; otherwise, it might not have been preserved. Its idiosyncrasies include omitting the two books of Wisdom accepted by the Byzantine Church while listing the General (or Catholic) Epistles before the Pauline following local Syriac custom, yet including Revelation against the Syriac following the Byzantines, but against both following the Quinisext Council's acceptance of the Apostolic Canons. John may be promulgating an eclectic "middle-way" canon suitable to the unique circumstances of eighth-century Jerusalem. My aim is to propose an explanation for its advent, difference, use and disappearance.

A foundational concept that permeates the Bible is that the authors of the Old Testament wrote about the Messiah. Jesus told His disciples that Moses and all the prophets wrote about Him (Luke 24:27, 44; John 5:46), and His disciples understood that the Old Testament authors wrote about Him (John 1:45).

Messianic intentionality is prevalent in the Torah. Genesis 3:15 introduces the promise of the Messiah with the Hebrew word זֶרַע “seed,” which refers to the future singular male descendant of Eve who will crush the head of the serpent. The messianic promise of Gen 3:15 further develops in Jacob’s messianic prophecy (Gen 49:8–12) and Balaam’s messianic prophecy (Num 24:5–9, 15–19). As the biblical storyline progresses, biblical authors allude to the messianic promises expressed in Gen 3:15, 49:8–12, and Num 24:5–9, 15–19, developing the Bible’s messianic trajectory.

This thesis argues that Hannah’s Song (1 Sam 2:1–10) contains a key messianic reference. In 1 Sam 2:10, Hannah alludes to the exalted messianic king in Num 24:7–9, which in turn alludes to the messianic royal figure in Gen 49:8–12–which the book of Genesis presents as the promised seed in Gen 3:15. Thus, an intertextual thread connects Hannah’s reference to Yahweh’s מֶלֶךְ “king” and מָשִׁיחַ “anointed” to the promised זֶרַע in Gen 3:15, the Messiah.
In support of this argument, Chapter One surveys the seed-promise texts in the Torah; Chapter Two identifies distinctive linguistic parallels in 1 Sam 2:10 and Num 24:7–8; Chapter Three examines the thematic import of the intertextual link 1 Sam 2:10 and Num 24:7–8; Chapter Four traces the intertextual thread from 1 Sam 2:10 to Gen 3:15.

The thesis concludes that Hannah’s words מֶלֶךְ and מָשִׁיחַ in 1 Sam 2:10 refer to the messianic king in Num 24:7–8 and ultimately to the promised seed in Gen 3:15, the Messiah. The conclusion also recommends further investigation of the biblical impact of a messianic interpretation of 1 Sam 2:10 on the messianic psalms and the NT usage of those psalms.

This study explores the nature of compassion in Sufism and its influence on environmental protection, particularly concerning living beings. Lexically, shafaqa denotes mercy, tenderness, and concern about harm befalling others out of kindness. In Sufi terminology, it signifies a heartfelt gentleness toward others, accompanied by goodwill for all of God's creation and a willingness to endure hardships for their well-being. Compassion is a central ethical and spiritual principle in Sufi teachings, extensively emphasized in primary sources. It has even been described as the moral trait of prophets and divine saints. Attaining elevated spiritual ranks is fundamentally contingent upon compassion for creation. Compassion is actively present across the sharīʿa (sacred law), ṭarīqa (spiritual path), and ḥaqīqa (ultimate reality), profoundly affecting spiritual seekers. Through selfpurification from selfish desires and the cultivation of praiseworthy traits, one transcends self-centeredness and perceives all beings as part of oneself. Consequently, compassion, rooted in intuitive and mystical insight, allows the seeker to witness all existence in unity, and like the Divine, the seeker interacts with creation through kindness and care, protecting all beings. This perspective can inspire society toward constructive engagement with the environment and contribute to healing damaged ecosystems while addressing environmental crises. This qualitative study employs content analysis using the Clarke and Brown method, examining textual references related to compassion from classical Islamic mystical works spanning the 3 rd to 11 th centuries AH.

This poetic work explores the complex intellectual and spiritual journey of wrestling with faith, framed through the metaphor of the scientific “null hypothesis.” Structured as a five-part poem, it chronicles the author’s progression from childhood acceptance, through rebellion and rigorous skepticism, to a reluctant return and embrace of belief—interweaving themes from theology, philosophy, and personal experience.

The poem situates itself at the intersection of science and spirituality, reflecting on how doubt and evidence interact within the search for truth. It engages critically with traditional Christian narratives, scientific rationalism, and Gnostic ideas, providing a unique voice that bridges academic inquiry and creative expression.

Intended as both an artistic and reflective work, The Null Hypothesis invites readers to consider the tensions between empirical skepticism and existential faith, challenging the assumption that these realms must be mutually exclusive.

This piece complements ongoing scholarly conversations in religious studies, philosophy of religion, and science and faith dialogue, offering a narrative form that embodies the intellectual rigor and emotional depth of belief formation.

This rare large exhaustive book is a monumental 592-page work that is one of the most eloquent and intellectually powerful theological testimonies to the divine nature of Jesus Christ written in the 19th century. Delivered as the prestigious Bampton Lectures before the University of Oxford, Henry Parry Liddon's lectures form a masterful synthesis of biblical exegesis, patristic insight, historical analysis, and spiritual conviction. Far more than a defense of orthodoxy, this work seeks to illuminate the identity of Christ as both fully divine and fully human, drawing upon Scripture, tradition, reason, and the lived experience of the Church across centuries. Across eight lectures, Liddon explores profound questions: Who is the "Son of Man"? Is His influence explainable by mere historical chance? Does the Old Testament whisper His coming long before Bethlehem? Why does His inner consciousness bear the seal of the divine? Can the Gospel of John—so often challenged—stand as a coherent and trustworthy witness to Christ’s eternal nature? Through careful engagement with the plurality of divine indications in Hebrew scripture, the spiritual originality of Christ’s mission, the transformative power of His words and works, and the sustained testimony of the New Testament, Liddon crafts an argument that is both intellectually rigorous and spiritually compelling. He engages ancient heresies, modern reductionism, and common misconceptions—not with polemic, but with deep erudition and a reverent clarity. This volume is more than theology; it is a sweeping journey through the grand architecture of Christian belief. It speaks to the seeker, the scholar, and the faithful alike. The book also offers rich exegetical treatment of key passages, thoughtful analyses of doctrinal development, and a vision of Christ not only as a figure of history, but as the living center of all human hope and redemption.
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Below I could only fit 3 lectures out of all 8 with 3 summaries below these retyped Contents - see book for all 8 lectures Contents in full -
ANALYSIS OF THE LECTURES
LECTURE I. THE QUESTION BEFORE US
Text: St. Matthew xvi. 13
• The Question proposed in these Lectures is raised by our Lord Himself and is strictly theological — p. 3
• Its import:
• As affirming that Christ is the Son of Man — p. 6
• As enquiring what He is besides — p. 9
I. Enduring interest of the question thus raised, even for non-believers — p. 5
II. Three possible answers to the question:
• The Humanitarian —
• The Arian —
• The Catholic —
• The Arian position is shown to be practically obsolete — p. 17
• Thus, there are only two real positions: Humanitarian or Catholic
III. The Catholic Answer:
• Carefully preserves the truth of Christ’s Manhood — p. 18
• Also maintains the full truth of His Godhead — p. 26
IV. Position taken in these Lectures stated — p. 30
V. Objections to engaging in this theological discussion:
a. From the standpoint of Historical Aestheticism — p. 34
b. From the standpoint of ‘Anti-doctrinal’ Morality — p. 37
c. From the standpoint of Subjective Pietism — p. 41
VI. Anticipated course of the argument — p. 42
LECTURE II. ANTICIPATIONS OF CHRIST’S DIVINITY IN THE OLD TESTAMENT
Text: Galatians iii. 8
• Principle of the Organic Unity of Scripture—its importance in the argument — p. 46
I. Foreshadowings
a. Indications in the Old Testament of a Plurality of Persons within the One Divine Essence — p. 48
b. The Theophanies; their import — p. 59
c. The Divine ‘Wisdom’:
1. In the Hebrew Canon — p. 61
2. In the later Greek Sapiential Books — p. 62
3. In Philo Judaeus — p. 66
- Contrast between Philo and the New Testament — p. 69
- Probable Providential purpose of Philo’s speculations — p. 70
II. Predictions and Announcements
• Hope in a future: a moral necessity for men and nations — p. 72
• This hope was secured to Israel in the doctrine of the Messiah
Four stages in the development of Messianic doctrine:
a. From the Protevangelium to the death of Moses — p. 78
b. Age of David and Solomon — p. 84
c. From Isaiah to Malachi — p. 88
d. After Malachi — p. 90
• Contrast between the original doctrine and its secularized form — p. 91
• Christ was rejected for appealing from the degeneracy to the original doctrine — p. 92
Conclusion:
• The foregoing anticipations arise:
• From the emphatic Monotheism of the Old Testament — p. 93
• From its full description of Christ's Manhood — p. 94
• Christ’s appeal to the Old Testament — p. 95
LECTURE III. OUR LORD’S WORK IN THE WORLD A WITNESS TO HIS DIVINITY
Text: St. Matthew xiii. 54–56
I. Our Lord’s ‘Plan’ (note on the use of the term) — p. 98
• Its substance: the creation of a pervasive spiritual society, in the form of a Kingdom — p. 100
• It is revealed in His Discourses and Parables
• Two key features:
a. Originality — p. 102
b. Audacity — p. 104
II. Success of our Lord’s ‘Plan’ — p. 105
• Testimony of Church history — p. 118
• Objections based on losses and reverses considered — p. 122
• Internal empire of Christ over human souls — p. 126
• External results in shaping human society — p. 130
III. How to account for the success of Christ’s ‘Plan’ — p. 132
• Not by comparison to the development of other religions — p. 132
• Not by the ‘natural causes’ suggested by Gibbon — p. 135
• Not by the idea of a favourable historical crisis — p. 136
• This ignores the active hostility of:
a. Judaism — p. 137
b. Paganism — p. 139
• Only explicable by belief in the truth of Christ’s Divinity — p. 145
Below is a summary of the First 3 Lectures retyped above (again due to room I couldn't provide all 8 Lectures summaries )but the book includes all 8 none the less)
LECTURE I – The Question Before Us
📖 Text: Matthew xvi.13
This lecture sets the stage by focusing on Christ's own question to His disciples: “Who do men say that I, the Son of Man, am?” It explores the enduring theological significance of this question, even for non-believers. Liddon outlines three possible responses—Humanitarian, Arian, and Catholic—and asserts that only the Catholic position (that Christ is truly divine) fully preserves the integrity of both His humanity and Godhead. Objections from moralism, historical aesthetics, and pietism are considered and addressed. The lecture also explains the rationale and path the series of arguments will take.
LECTURE II – Anticipations of Christ’s Divinity in the Old Testament
📖 Text: Galatians iii.8
Liddon emphasizes the organic unity of Scripture to argue that the Old Testament foreshadows Christ's divine nature. These anticipations appear in:
• Theophanies and manifestations of a plural divine presence;
• The figure of Divine Wisdom, explored through Hebrew texts, Greek Sapiential books, and Philo;
• Messianic prophecy, traced from Genesis through to Malachi in four stages.
He concludes that the rejection of Jesus was due to His appeal to the original spiritual messianism, as opposed to the nationalistic reinterpretations that developed later.
LECTURE III – Our Lord’s Work in the World a Witness to His Divinity
📖 Text: Matthew xiii.54–56
Here, Liddon shows that Christ's earthly ministry and the resulting spiritual revolution cannot be explained by human causes. Christ's “plan” was the founding of a spiritual kingdom, revealed in His teachings and parables, marked by originality and boldness. Its success—measured in personal transformation and historical impact—cannot be reduced to favorable timing, social forces, or the natural evolution of religion. Instead, it points unmistakably to His divine origin.
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Tags-Christology, Messianic identity, the Incarnation, divine nature of Jesus, pre-existence of Christ, Trinitarian theology, Oxford lectures, Bampton Lectures 1866, canonical theology, soteriology, gospel authority, Gospel of John, Logos doctrine, scriptural unity, Old Testament foreshadowing, prophetic symbolism, Theophanies, divine manifestations, spiritual kingdom, eschatological hope, spiritual monarchy, church history, Christ’s moral perfection, Christ’s inner consciousness, divine self-knowledge, ancient messianic prophecy, Philo of Alexandria, Hebrew Wisdom literature, apocalyptic literature, synoptic harmony, apostolic doctrine, moral absolutism, doctrinal development, Nicene orthodoxy, rejection of Arianism, rejection of Humanitarianism, creedal theology, Patristic tradition, scriptural typology, revelation history, Hebrew metaphysics, angelic appearances, divine plurality, unity of essence, mystery of divinity, mystery of personhood, sacramental vision, cosmic Christ, supernatural claims, spiritual anthropology, divine agency, apologetic structure, doctrinal authority, Christ’s eternal Sonship, miracle testimony, parabolic teaching, the Kingdom of Heaven, inner spiritual dominion, metaphysical divinity, moral uniqueness, resurrection power, rejection by the Sanhedrin, crucifixion significance, scriptural affirmation, Christ’s discourses, metaphors of light and life, revelation through parable, kingdom theology, ecclesial foundations, Christ’s originality, internal coherence, spiritual audacity, divine authorship, unity with the Father, scriptural exegesis, Johannine witness, New Testament harmony, spiritual regeneration, redemptive history, divine will, moral transfiguration, sacred economy, Logos theology, Trinitarian mystery, Eucharistic symbolism, hidden Messiah, divine mission, eternal procession, self-revelation of God, monotheistic depth, messianic expectation, biblical cosmology, typological interpretation, divine wisdom, Hellenistic influence, intertestamental bridges, pre-Christian insight, canonical unity, historical apologetics, pneumatological reflection, theological poetics, redemptive structure, prophetic line, patriarchal promises, Moses and the Law, Davidic covenant, temple theology, suffering servant, Isaiahic vision, Christ in Psalms, spiritual types, angel of the Lord, divine agency in history, redemption arc, eternal life promise, historical witness, early Church belief, apostolic f...

This article critically examines the interpretative methodology of Imran Nazar Hosein, evaluating whether his interpretations are grounded in a coherent epistemological framework or primarily driven by intuitive reflection. The analysis draws on Rudolf Bultmann's hermeneutic theory of demythology as a comparative lens, given its focus on reinterpreting mythological elements to address existential concerns, particularly in the context of discussions about the future rather than historical facts. The research employs a literature-based approach, utilizing primary sources such  as  Hosein's  works  on  eschatology  and  Bultmann's  writings  on  demythology,  alongside secondary sources from relevant academic literature. The findings reveal notable methodological parallels  between  Hosein’s  interpretations  and  Bultmann’s  demythologization,  particularly  in their  shared  use  of  hermeneutic  techniques.  However,  a  key  distinction  lies  in  their epistemological  foundations:  while  Bultmann  approaches  the  New  Testament  through  a Christian existentialist lens, Hosein’s interpretations are deeply rooted in Sufi epistemology and his perspective as a Muslim scholar interpreting the Qur'an.

Terra, veste-te de cinza, pois teu primogênito chora... Do jardim me arrancaram, como fruto colhido antes do tempo, eis-me exilado entre espinhos, onde o orvalho se tornou sal. Meus pés, outrora leves como vento sobre as águas, arrastam-se na poeira da queda. E minha alma -vestida de pele -geme no peso do esquecimento. Eva, os anjos ocultaram teu riso; e em mim, a luz se escondeu sob véus de culpa. As flores se curvam, as árvores se calam, o rio da vida secou à beira do tempo. Ó Altíssimo! Tua voz que antes me envolvia ao entardecer, agora é relâmpago distante, memória do paraíso. Mas mesmo em minha ruína, ainda Te procuro. Pois sinto -No sal do pranto, na cinza da carne, no eco das promessaso presságio de Tua compaixão. Antes que o tempo tivesse nome, antes que a terra se vestisse de cores e a luz ganhasse contornos, havia apenas o vasto e sereno sopro do Criador. Um silêncio infinito, onde o verbo era apenas essência e a criação pulsava em latência -um universo ainda a germinar, cheio de possibilidades invisíveis. No âmago dessa vastidão, Deus moldou o primeiro homem -Adão -não de barro comum, mas da Luz Primeva, da pura consciência que refletia o mistério do Todo. Seus olhos eram lagos onde estrelas dançavam, e seu coração pulsava ao ritmo do cosmos. Ele não caminhava; flutuava em harmonia com o Todo, compreendendo a linguagem das águas, das árvores e dos ventos, cada um um verso do cântico divino. E da costela do infinito, veio Havah, a que trazia o sopro do mistério feminino -não criada para ser mera companheira, mas para ser o complemento sagrado, o Ezer Kenegdo: força que equilibra, luz que revela, e mistério que nutre. Ela era a essência da intuição, a sabedoria da terra fértil, o pulsar do ventre que gerava vida e sentido. Juntos, formavam uma dança de razão e sentimento, de céu e chão, uma união que ressoava nos corredores eternos da criação. Eles não tinham medo, pois não conheciam a sombra da dúvida. Seus corpos reluziam como o orvalho da manhã, transparentes na pureza do ser. Andavam nus na luz do Éden -não na vulnerabilidade da vergonha, mas na plenitude da aceitação, onde a transparência era a expressão máxima do amor e da confiança. As flores se curvavam em reverência e os rios cantavam sua passagem. O tempo ali era um círculo perfeito, não uma flecha que corria sem retorno. O presente era eterno, e cada instante, uma eternidade em si. A consciência de Adão e Havah estava entrelaçada como raízes invisíveis que mergulhavam fundo na terra da existência, alcançando o mistério do sagrado. E nesse estado original, a comunicação com o Criador era direta, íntima -um diálogo silencioso, feito de suspiros e pulsos, de cores e sons que não precisavam ser decifrados, pois eram compreendidos pela alma. A luz que habitava em si era reflexo da Luz Suprema, um fragmento do brilho que nunca se apaga. 🕊 Interlúdio Rabínico: No Bereshit Rabá, um dos textos mais antigos, está dito que o homem foi criado para ser o parceiro da criação, um microcosmo que reflete o macrocosmo, contendo em si os poderes da luz e das trevas, da sabedoria e da ignorância, em eterno equilíbrio e potencial. O verdadeiro Éden é estado de consciência -não um lugar físico, mas o espaço sagrado do coração humano aberto. Mas mesmo nesta perfeição, havia um sopro de mistério ainda por ser desvelado. A perfeição não era um fim, mas um início -o ponto zero de uma jornada que convidava ao crescimento, à descoberta, e, por fim, à transcendência. O homem e a mulher, na imensidão daquele instante inaugural, eram portadores do brilho primordial, guardiões da Luz que tudo iluminava. O que eles ainda não sabiam era que a luz, para ser plena, precisaria confrontar a sombra, e que o destino da humanidade seria o eterno entrelaçar dessas forças, numa dança que ressoaria até o último sopro do cosmos. No jardim onde as luzes jamais se apagavam, Adão e Havah caminhavam entrelaçados, não apenas pelo toque, mas pelo entrelaçar invisível de suas almas. Ela era a melodia suave que completava a sinfonia dele, e ele, a estrutura firme onde ela podia pousar sua essência fluida. Adão representava a mente analítica, o princípio da ordem, da lógica que busca desvendar os mistérios do universo. Seu olhar era o farol que penetrava a vastidão do desconhecido, seu pensamento um mapa que apontava para os segredos do cosmos. Havah, por outro lado, era o coração que pulsava no ritmo do invisível -a intuição que navegava nas profundezas do ser, o sussurro dos ventos que traziam verdades ocultas, a fonte onde nasciam as emoções e o amor sem medida. Ela carregava o dom da criação na sua essência mais pura, era a guardiã do mistério da vida, o elo que unia o físico ao espiritual. Juntos, eles eram a perfeita complementaridade, o yin e yang do universo primordial, duas forças que se abraçavam e se respeitavam, dançando no delicado equilíbrio da existência. Havah não era submissa nem inferior; era a força que equilibrava o poder de Adão, a fonte da sabedoria profunda que ele ainda desconhecia. Foi nessa união sagrada que o tempo ganhou ritmo e o espaço, sentido. Cada gesto, cada palavra não dita, carregava a música de uma harmonia cósmica que reverberava nos quatro cantos do Éden. O amor entre eles não era mera paixão, mas uma alquimia que transmutava luz em vida, luz em consciência, luz em eternidade.

La inmersión en la obra del pensador extremeño, Donoso Cortés, revela la importancia capital que concede al principio religioso en toda comunidad política, a la cual influye profundamente, así como a la bondad de la civilización católica. En este artículo se explora su postura que señala que, tanto hombres como pueblos son por naturaleza religiosos, y en esta re-ligación con lo divino se ordena su particular cosmos. Por eso detrás de lo político se encuentra lo sagrado, que además es la cuestión pública por excelencia, con base en la cual cada comunidad conforma su ethos, su constitución histórica. Con la Revelación católica el hombre recibe la Verdad y una religión (religación) verdadera, de la que se extraen unos verdaderos y saludables principios, con los que se edifica una verdadera civilización. Aunque estos sean católicos, es decir, universales, válidos para todo tiempo y lugar, no por ello todos los pueblos cristianizados son iguales, sino que ven transformarse y elevarse el espíritu de las instituciones que los caracterizan, a la vez que se reúnen en la Iglesia por encima de las distancias y distinciones históricas.

Immersion in the work of the Extremaduran thinker, Donoso Cortes, reveals the capital importance he gives to the religious principle in every political community, which it deeply influences, as well as to the goodness of Catholic civilization. In this paper, we explore his stance of, both men and peoples, are by nature religious, and in this re-ligation with the divine their particular cosmos is ordered. That is why behind the political is the sacred, which is also the public issue par excellence, based on which each community forms its ethos, its ancient constitution. With Catholic Revelation, man receives the Truth and a true religion (religation), from which true and healthy principles are extracted, with which a true civilization is built. Although these are Catholic, that is, universal, valid for all times and places, this does not mean that all Christianized peoples are equal, but rather they see the spirit of the institutions that characterize them transform and elevate, while they meet in the Church above distances and historical distinctions.

Over a three-year period from 2014-2017, as part of my artistic research into how aspects of mediaeval Japanese philosophy and aesthetics could be usefully revived in response to the climate crisis, I wrote and produced three music-theatre works collectively titled the Vanitas series. The first work addressed Japanese conceptions of landscape through the Buddhist and kami-venerating aesthetics of Konparu Zenchiku's nō. The second work took as its focus the fugal nature of overlapping cyclical patterns of rising and falling, with mappō as the central conceptual frame. The third work was structured around Kamo-no-Chōmei's Hōjōki, a lament for the degenerate mappō age through which he was living. In this paper, I delve into the aspects of Japanese mappō thought that inspired the Vanitas series, showing how mappō thought can inform works (comprised of narrative texts, collage texts, or no text at all) that are about contemporary environmental degradation. The series title, Vanitas, refers to a sixteenth-seventeenth-century style of painting in the Netherlands (as well as to Salvatore Sciarrino's 1983 opera of the same name). I also discuss the underlying theme of comparing Christian and Japanese Buddhist eschatological artistic traditions. Through my explication of the Vanitas series and its mediaeval Japanese inspiration, I show the contemporary practical uses of mediaeval Japanese Buddhist aesthetics for writers, interpreters, and audiences of music and theatre wishing to find alternative ways of addressing the climate crisis today.

Paper on L.-F. Lyotard theories of judgment and reality, and on his confrontation with Kant.
Edited in G. Caignard, A. De Martino, A. Manzoni (eds.), Passaggio, cesura. L'eredità di Jean-François Lyotard, Kaiak Edizioni, Pompei 2025, pp. 39-71.

This book explores the Jewish community's response to the destruction of the Second Temple in 70 CE . The focus of attention is 4 Ezra , a text that reboots the past by imaginatively recasting textual and interpretive traditions. Instead of rebuilding the Temple, as Ezra does in the books of Ezra and Nehemiah, the Ezra portrayed in 4 Ezra argues with an angel about the mystery of God's plan and regives Israel the Torah. Drawing on Walter Benjamin, the imaginative project of 4 Ezra is analyzed in terms of a constellation composed of elements from pre-destruction traditions. Ezra's struggle and his eventual recommitment to Torah are also understood as providing a model for emulation by ancient Jewish readers. 4 Ezra is thus what Stanley Cavell calls a perfectionist work. Its specifi c mission is to guide the formation of Jewish subjects capable of resuming covenantal life in the wake of a destruction that infl ects but never erases revelation.

Though the outlook of this book is from the standpoint of 1940, the exposition of the Word contained therein is as fresh and new as if it were written in 1958. My studies during these eighteen intervening years have only confirmed the interpretation of the Scriptures as given in the first edition. There is, however only one point to which I wish to call special attention now. While I have always recognized that there are two invasions of Palestine mentioned in Ezekiel, chapters 38 and 39, I did not make this point stand out as boldly as the facts now demand. In Ezekiel 38:1-39:16 is a prophecy of an invasion of the land of Israel by Russia and her associates, which occurs before the Tribulation. In Ezekiel 39:17-29 is another prophecy regarding the invasion of Palestine by the armies of the world, which, as we know from related passages, will occur at the end of the Tribulation. Also in these verses are flashes of glory of the reign of Messiah, which He establishes upon His coming to earth at the end of the tribulation.

Within the Bahá’i Revelation, Bahá'u'lláh eliminated the clergy class. This was founded upon the principle of independent investigation of truth. However, in the book of Revelation it states that we would be a “Kingdom of priests unto God.”  Since Bahá'u'lláh has eliminated a clergy class than how can we be a Kingdom of priests unto God? What this means is that he eliminated a special elite class separate from everybody else by saying that everybody who can now read and write must teach and he gives us all the franchise to teach.
This article speaks of two main things, the first is from Galatians, chapter four and the second is the priesthood.

У конкуренцији за овогодишњу награду било је 14 песничких књига. Драган Радованчевић је за свој први рукопис већ добио једну од истакнутих песничких награда, награду «Млади Дис», за 2006. годину, што је резултовало објављивањем књиге, «Клатно се боји летења», првенца који се, уз већ напоменуте, извојио из песничке продукције између два додељивања Бранкове награде (од августа 2006. до августа 2007. године). У уводном, готово програмском, тексту, «Исповест једног noumena», Радованчевић је поставио високе захтеве својој поезији-да се она мора спознавати само духом, односно мишљењем. Овај кантовски императив, следећи велику песничку претходницу (од Антике, преко Хелдерлина, до Бранка Миљковића, Фернанда Песое и Виславе Шимборске), млади песник је настојао да препозна у својој околини и опише на начин који је примерен, не толико средствима његове узорите лектире, колико оном што припада домену нове, интернет генерације. Брза комуникација, ослобођена емоција, сувишних описа, па и метафоричности, на срећу, није угушила поетски супстанцијалитет, којим, несумњиво, одише Радованчевићева поезија.

Запис  свідчення про поневіряння остарбайтерки Анастасії Кирилівни Смаль із села Смолянка Куликівської територіальної громади Чернігівської області в місті Гемздорф ( у трудовому  таборі  з 3000  працівників померло 500 від голоду і хвороб).

Much of Seventh-day Adventist theological self-understanding of inclusivity, exclusivity, and the identity of those who experience eschatological salvation is shaped by its discourse in regard to the “remnant” (loipo,j) in Rev 12:17. However, my interest in this article is to examine what Adventism might gain by an exploration of the Pauline conceptualization of “remnant” in Romans 9–11 in relation to its eschatological, ethnic, and ecclesiological perspective of those whom I term the “people of God.”

Engelfilme thematisieren die Figur des Engels als Mittler zwischen Himmel und Erde, oft verbunden mit dem Traum vom Fliegen und der Sehnsucht nach Transzendenz. In filmischen Erzählungen reisen Engel mit Aufträgen zur Erde, erleben menschliche Krisen, Liebe und Schuld, und kehren – manchmal verändert – zurück. Typisch sind symbolische Himmelsbilder und eine subjektive Erzählweise, die spirituelle Fragen mit persönlichen Konflikten verknüpft. Hollywood bietet dafür meist versöhnliche „Happy Ends“, während europäische und asiatische Produktionen komplexere Deutungen zulassen. Besonders in Wim Wenders’ DER HIMMEL ÜBER BERLIN wird der Engel zum Sinnbild der Menschlichkeit: Der Wunsch eines Engels, Mensch zu werden, spiegelt unsere Sehnsucht nach Intensität, Liebe und gelebtem Leben wider.

This article offers a critical evaluation of Greg L. Bahnsen's postmillennial and preterist theology as presented in Victory in Jesus: The Bright Hope of Postmillennialism, a posthumous compilation of his lectures and writings first released in 2015. Through a close examination of his biblical interpretations in eschatology, ecclesiology, and Satanology, this article demonstrates that Bahnsen's views are compromised by theological presuppositions and an inconsistent hermeneutic approach. While Bahnsen is widely acknowledged for his formidable intellect and contributions to Christian apologetics, his egregious postmillennial concepts are difficult to defend.

En el principio Dios creó los cielos y la tierra. Vi un cielo nuevo y una tierra nueva; porque el primer cielo y la primera tierra pasaron, y el mar ya no existía más. Ap 21:1. Los primeros cielos del Génesis y los nuevos cielos del Apocalipsis forman un arco que nos lleva por la historia redentora. Dios creó unos cielos y una tierra buenos, pero por causa de la desobediencia del hombre, estos cielos quedaron bajo maldición. De ahí surge la necesidad de la restauración o renovación de todas las cosas, pues la primera tierra fue sujeta a vanidad, y el paraíso donde se encontraba el árbol de la vida fue cerrado para el hombre, hasta que por Cristo es abierto de nuevo y el hombre volverá a tener acceso al árbol de la vida, en la nueva ciudad jardín (SCHRINER 2022, 106-107). En el presente ensayo vamos a examinar varios aspectos, a saber: La vida corporal y espiritual sostenida por la gracia de Dios. La sentencia de muerte, la pérdida de la vida y del camino que conduce al signo de la vida, es decir, el árbol de la vida. Analizaremos, el camino de retorno a la vida, y la progresión de este camino desde el Génesis hasta Apocalipsis, pasando por la ley, los profetas y los salmos, para llegar al cumplimiento del camino en la persona del Hijo. Luego observaremos la progresión de este camino hasta desembocar en el fin de la historia.

Coeur politique et gouvernemental de la Constantinople médiévale, le Grand Palais est un vaste complexe palatin à l’époque médio-byzantine (VIIe-XIIe s.). Connu pour les différents bâtiments qui le composent, additions postérieures au palais initial de Constantin (début du IVe siècle), il n’est toutefois pas dépourvu de jardins et d’espaces non construits laissant une place à la nature. Leurs usages par les basileis méritent attention. En outre, les diverses formes de représentations de la nature au sein de ce centre majeur de pouvoir pourront aussi être évoquées (on peut ainsi songer entre autres aux pavements de mosaïque, tout comme aux faux lions rugissants et oiseaux chantants sur le faux platane près du trône de la Magnaure). Ils invitent à réfléchir à la dimension politique prise par la nature dans ce cadre. Enfin, la place dévolue à certains animaux, comme les chevaux, est digne d’intérêt. Appuyées sur le fameux Livre des cérémonies, mais aussi sur des sources narratives, grecques ou non-grecques, comme le récit de visiteurs étrangers, nos réflexions permettront d’appréhender ces espaces, ces animaux et ces objets dans une lecture des usages multiples de la nature au sein de ce palais impérial et ses abords les plus directs.

An intimate of the mighty Saljūq Sultan Sanjar and erudite scholar of world religions, theology (kalām), Quranic exegesis (tafsīr), ḥadīth, and jurisprudence (fiqh), Muḥammad ibn ʿAbd al-Karīm Shahrastānī (d. 548/1153) has long been considered one of the most illustrious Ashʿarī Sunnīs of his age. However, in a forthright statement in his spiritual autobiography, Naṣīr al-Dīn Ṭūsī (d. 672/1274) tells us that Shahrastānī was not only Shīʿah, but an Ismāʿīlī Chief Missionary (dāʿī al-duʿāt)...

The article explores the cybernetic utopian ideals of transhumanism and posthumanism, focusing particularly on the concept of the singularity, which incorporates both scientific and religious dimensions. This investigation subsequently leads to an in-depth examination of temporal concepts within the broader discourse surrounding the disenchantment thesis in secular modernity. Drawing on the framework of multiple temporalities proposed by Lorenz Trein and Helge Jordheim, the article suggests a perspective that enables an understanding of diverse interpretations of history and the future as a dynamic interplay that transcends the binary opposition between (secular) science and religion.

Edwar Parrish Sanders fue un destacado historiador bíblico, profesor de religión en
la universidad de Duke, (Durham, Carolina del Norte), especialista en judaísmo antiguo y
los orígenes del cristianismo. Sus estudios desarrollan el concepto de “nominalismo pactal”,
replanteando la comprensión del judaísmo del Segundo Templo. En Jesús y el judaísmo,
Sanders se insertó en la llamada “tercera búsqueda” de Jesús histórico: donde busca mostrar
la conexión causal entre lo que Jesús pensaba, cómo entendía sus relaciones con el pueblo
judío, la causa de su ejecución y el inicio del movimiento cristiano. Sanders investiga a Jesús
en el contexto judío de su época, partiendo del conflicto en torno al templo como clave
interpretativa.

Molte e varie leggende di san Girolamo sono state conservate nella più antica tradizione letteraria croata e confermate in più alfabeti e lingue. Numerose e varie leggende medievali croate di san Girolamo testimoniano la diffusione e la popolarità del suo culto. San Girolamo fu venerato in particolar modo dai glagolitici croati che lo consideravano l’ideatore dell’alfabeto glagolitico, il fondatore della tradizione glagolitica e il traduttore della Bibbia in lingua croata. Di special interesse sono le Vite di san Girolamo, conservate nei vari breviari e miscellanee glagolitici. In questo studio la Traslazione di San Girolamo viene pubblicata nella translitterazione latina per la prima volta.

Many and diverse legends about Saint Jerome are preserved in older Croatian literary traditions. They are confi rmed in several scripts and languages. Glagolitic medieval legends about Saint Jerome bear witness to the extent and popularity of his cult, and confirm the position that this saint, who is considered to be the author and patron saint of the Glagolitic script and Glagolitism, held in Croatian culture. His Vitae in many Glagolitic breviaries and miscellanies are remarkable, as is the Glagolitic Translatio sancti Hieronymi, which is here published for the fi rst time in Latin transliteration.

The parable of the minas (Lk 19:11-28), strategically placed at the end of the journey to Jerusalem, is a text considered difficult. On the one hand, it incorporates the parable of the pretender to the throne in the story of the minas/talents; on the other hand, it shows violence of the harsh words of the king. This article proposes a new approach from pragmalinguistics, analyzing the literary context, linguistic cohesion and communicative coherence. The Lukan communicative strategy proposes trust, responsibility and mission as the keys to reading.

In her article 'Hesiod and Amos' Mary E. Andrews notes, "There is a basis for the comparison of the eighth-century Greek, Hesiod, and the eighth-century Hebrew, Amos." 1 This paper will move beyond a comparison of Hesiod with a single Old Testament prophet and will seek to assess the Hesiodic inspirational experience in Theogony against the biblical prophetic model to explore similarities and differences in the process and content. Much of biblical prophecy was composed as poetry and even Plato recognized an affinity between the prophet and poet since both were influenced by the Muses. 2 Just as Hesiod composed poetry under the direction of the Muses "it is safe to say that from the beginning of prophecy in Israel at least until the exile, poetry was the central medium of prophecy." 3 First, we want to look at the process of prophecy, and later the content of prophecy.

Due to the nature of our fallen world and the inescapable reality of life’s
futility, regeneration is necessary for all who proclaim to have received the gift of salvation. Scripture teaches that regeneration (the new birth) is an essential part of the redeeming work of God in Christ. Spiritually dead men and women are utterly dependent on God to sovereignly give them spiritual life. The Holy Spirit is the agent of regeneration since He convicts people of their sinful condition, of the wrath to come, and of their need for Christ. In the new birth, the Spirit implants in the souls of God’s people new wills, affections, and desires. Scripture often speaks of regeneration under the figure of spiritual resurrection. This connects regeneration to the resurrection of Christ. By union with Christ, believers experience the application of what Christ accomplished in His life, death, and
resurrection.
When one undergoes the powerful transformation of regeneration, their life is drastically changed from the inside out. This means that other believers can see what Scripture calls “fruit” in the lives of those who have given themselves to Christ. Though regeneration is a one-time act of God, it is also the fountainhead of sanctification, which is the beginning of the ongoing process of spiritual renewal. According to the New Testament, the church should only be comprised of regenerated members. These are members who have been born again, in water and spirit (John 3:5), and live a life that mirrors Christ. This command set forth by Christ is for the purpose of holding the Church to a standard of holiness and setting
them apart from the world. Since regeneration precedes the ongoing process of sanctification, it is important for the appointed leaders within the church body to continue to shepherd and disciple newly regenerated members and empower them to fulfill the Great Commission. While there are great pastors and spiritual teachers who exposit the word of God and provide sound spiritual teaching, the Contemporary church is filled with unregenerated believers who have not given themselves wholly to God, and therefore possess no capacity to fulfill the Great Commission. There is no structure, and often, it appears that regeneration resembles a New Testament suggestion, than a command. This paper will defend the process of Catechumenate and how its structure meets the New Testament requirement of maintaining a regenerated church membership.

We find the "Son of Man" in the New Testament--Jesus' own self-designation. But, where does that phrase come from? This study look at the book of Daniel and particularly this passage by taking a deep dive by way of a redaction-critical approach to make sense of this phrase and what it meant for the original or early readers. The study ends by taking a christological view of the passage and theme and offers suggestions for teaching or preaching on this theme.