A Study of Michael, the Archangel
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The Rule of St Basil in Latin and English
The Rule of St Basil in Latin and English The Rule of St Basil in Latin and English A Revised Critical Edition Translated by Anna M. Silvas A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by Jodi Hendrickson. Cover image: Wikipedia. The Latin text of the Regula Basilii is keyed from Basili Regula—A Rufino Latine Versa, ed. Klaus Zelzer, Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 86 (Vienna: Hoelder-Pichler-Tempsky, 1986). Used by permission of the Austrian Academy of Sciences. Scripture has been translated by the author directly from Rufinus’s text. © 2013 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, micro- fiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Basil, Saint, Bishop of Caesarea, approximately 329–379. The Rule of St Basil in Latin and English : a revised critical edition / Anna M. Silvas. pages cm “A Michael Glazier book.” Includes bibliographical references. ISBN 978-0-8146-8212-8 — ISBN 978-0-8146-8237-1 (e-book) 1. Basil, Saint, Bishop of Caesarea, approximately 329–379. Regula. 2. Orthodox Eastern monasticism and religious orders—Rules. I. Silvas, Anna, translator. II. Title. III. Title: Rule of Basil. -
St. Ephraim the Syrian's Thought and Imagery As an Inspiration to Byzantine Artists
Hugoye: Journal of Syriac Studies, Vol. 1.2, 227–251 © 1998 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press ST. EPHRAIM THE SYRIAN’S THOUGHT AND IMAGERY AS AN INSPIRATION † TO BYZANTINE ARTISTS ZAGA GAVRILOVIC INSTITUTE FOR ADVANCED RESEARCH IN THE HUMANITIES THE UNIVERSITY OF BIRMINGHAM UNITED KINGDOM [1] For students of Byzantine art, St. Ephraim the Syrian is linked with the iconography of the Last Judgment. This paper gives an account of the previous research concerning his part in the development of that theme, although it is usually accepted that all previous conclusions were in fact based on pseudo-Ephraimic writings. However, in this article, a genuine text by St. Ephraim, which confirms that link, is introduced into the discussion. It is pointed out that, thanks to a great number of modern studies and the wider availability of St. Ephraim’s works, it is becoming possible to establish a more general connection between his thought and imagery and the art of the Byzantine world. This article includes a brief survey of the representations of St. Ephraim in Byzantine portraiture and of the iconography of his death and funeral. [2] One of the earliest preserved representations of St. Ephraim the Syrian in Byzantine art is on a small 10th century icon at St. Catherine’s Monastery, Mount Sinaï.1 The icon is divided into two † The General Editor acknowledges the assistance received from Eileen Wilson in scanning the images from slides. 1 K. Weitzmann, “The Mandylion and Constantine Porphyro- genetos,” CahArch XI (1960): 163–184. A photograph in colour, in id., The 227 228 Zaga Gavrilovic registers. -
"Breaking Ground" a Look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy
Verbum Volume 7 Issue 1 Article 11 December 2009 "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Frederick J. Flo St. John Fisher College Follow this and additional works at: https://fisherpub.sjfc.edu/verbum Part of the Religion Commons How has open access to Fisher Digital Publications benefited ou?y Recommended Citation Flo, Frederick J. (2009) ""Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381).," Verbum: Vol. 7 : Iss. 1 , Article 11. Available at: https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 This document is posted at https://fisherpub.sjfc.edu/verbum/vol7/iss1/11 and is brought to you for free and open access by Fisher Digital Publications at St. John Fisher College. For more information, please contact [email protected]. "Breaking Ground" A look at the Impact of the Cappadocian Fathers on the Establishment of the Doctrine of the Holy Spirit During the Transition Between the Council of Nigeria (325) and the Council of Constantinople (381). Abstract In lieu of an abstract, below is the essay's first paragraph. "At the center of Christian dogma lies the worship of the Holy Trinity. Naturally, with every central focus comes controversy. Throughout history, the interpretation of the Trinity has created a tremendous amount of debate. -
God, Abraham, and the Abuse of Isaac
Word & World Volume XV, Number 1 Winter 1995 God, Abraham, and the Abuse of Isaac TERENCE E. FRETHEIM Luther Seminary St. Paul, Minnesota HIS IS A CLASSIC TEXT.1 IT HAS CAPTIVATED THE IMAGINATION OF MANY INTER- Tpreters, drawn both by its literary artistry and its religious depths. This is also a problem text. It has occasioned deep concern in this time when the abuse of chil- dren has screamed its way into the modern consciousness: Is God (and by virtue of his response, Abraham) guilty of child abuse in this text? There is no escaping the question, and it raises the issue as to the continuing value of this text. I. MODERN READINGS Psychoanalyst Alice Miller claims2 that Genesis 22 may have contributed to an atmosphere that makes it possible to justify the abuse of children. She grounds her reflections on some thirty artistic representations of this story. In two of Rem- brandt’s paintings, for example, Abraham faces the heavens rather than Isaac, as if in blind obedience to God and oblivious to what he is about to do to his son. His hands cover Isaac’s face, preventing him from seeing or crying out. Not only is Isaac silenced, she says (not actually true), one sees only his torso; his personal fea- tures are obscured. Isaac “has been turned into an object. He has been dehuman- ized by being made a sacrifice; he no longer has a right to ask questions and will 1This article is a reworking of sections of my commentary on Genesis 22 in the New Interpreters Bi- ble (Nashville: Abingdon, 1994) 494-501. -
Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz. -
St Basil's Contribution to the Trinitarian Doctrine: A
ST BASIL’S CONTRIBUTION TO THE TRINITARIAN DOCTRINE: A SYNTHESIS OF GREEK PAIDEIA AND THE SCRIPTURAL WORLDVIEW Philip Kariatlis Abstract: St Basil’s contribution to the formulation of the doctrine of the Holy Trinity has long been acknowledged in the Christian tradition. Indeed, he was responsible for articulating the ‘orthodox’ vision of God with theological and philosophical originality that truly laid the foundations upon which the way of pondering the Trinitarian mystery in the East was established. His achievement lay in his remarkable ability to ennoble the culture of the day with the Christian message without in any way compromising the latter. This paper explores the Trinitarian theology of St Basil with a view towards highlighting the harmonious synthesis of Greek paideia and the scriptural worldview. ndeniably, the Church’s teaching on the mystery of the Holy Trinity stands at the very heart of Christian belief. Indeed, Uit has rightly been recognised as Christianity’s differentia specifica, namely that specific teaching which clearly distinguishes the 1 Christian faith from all other forms of monotheism. Notwithstanding the importance of this teaching and the fact that it is firmly rooted in the Scriptures, it nevertheless took the early Church many years to acquire a clearly articulated theology of the Trinitarian mystery. The need for precise terminology particularly emerged when the Church had to define with accuracy in what way the one God of Abraham, Isaac and Jacob – namely, the Father almighty – was related to Jesus Christ – who was professed to be God’s only begotten Son, his eternal Word and Image – PHRONEMA, VOL. -
Stories of the Prophets
Stories of the Prophets Written by Al-Imam ibn Kathir Translated by Muhammad Mustapha Geme’ah, Al-Azhar Stories of the Prophets Al-Imam ibn Kathir Contents 1. Prophet Adam 2. Prophet Idris (Enoch) 3. Prophet Nuh (Noah) 4. Prophet Hud 5. Prophet Salih 6. Prophet Ibrahim (Abraham) 7. Prophet Isma'il (Ishmael) 8. Prophet Ishaq (Isaac) 9. Prophet Yaqub (Jacob) 10. Prophet Lot (Lot) 11. Prophet Shuaib 12. Prophet Yusuf (Joseph) 13. Prophet Ayoub (Job) 14 . Prophet Dhul-Kifl 15. Prophet Yunus (Jonah) 16. Prophet Musa (Moses) & Harun (Aaron) 17. Prophet Hizqeel (Ezekiel) 18. Prophet Elyas (Elisha) 19. Prophet Shammil (Samuel) 20. Prophet Dawud (David) 21. Prophet Sulaiman (Soloman) 22. Prophet Shia (Isaiah) 23. Prophet Aramaya (Jeremiah) 24. Prophet Daniel 25. Prophet Uzair (Ezra) 26. Prophet Zakariyah (Zechariah) 27. Prophet Yahya (John) 28. Prophet Isa (Jesus) 29. Prophet Muhammad Prophet Adam Informing the Angels About Adam Allah the Almighty revealed: "Remember when your Lord said to the angels: 'Verily, I am going to place mankind generations after generations on earth.' They said: 'Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks (exalted be You above all that they associate with You as partners) and sanctify You.' Allah said: 'I know that which you do not know.' Allah taught Adam all the names of everything, then He showed them to the angels and said: "Tell Me the names of these if you are truthful." They (angels) said: "Glory be to You, we have no knowledge except what You have taught us. -
The “Anchorite Within”: Basil of Caesarea's Erotapokrisis 7 and The
Religion &Theology Religion & Theology 17 (2010) 268–288 brill.nl/rt The “Anchorite Within”: Basil of Caesarea’s Erotapokrisis 7 and the Ascetic Challenge to Christian Identity Stephen R. Lloyd-Moffett Philosophy Department, Bldg. 47, Room 37, California Polytechnic State University, 1 Grand Ave., San Luis Obispo, CA, 93407-0327 United States of America [email protected] Abstract Basil the Great has traditionally been seen as an opponent of solitary asceticism. It is however noteworthy that the form of hermitic life, which he discourages is nowhere to be found in Cap- padocia at the time. Instead his opponent is a parody or imagined extreme serving to highlight the dangers of an isolated, privatized Christian identity that he worries may be creeping into fourth century Christian asceticism. Keywords Cenobitic life, anchoritic life, rhetorical devices, Basil the Great Basil of Caesarea is the “enemy of the hermits,” according to a recent com- mentator.1 This judgment is grounded exclusively on Basil’s commentary found in Erotapokrisis 7 of the long rules of the Asceticon, in which anchorites are presented as not only antithetical to the Christian mission but nearly non- human due to their complete rejection of the social world. No patristic writ- ing, East or West, seemingly dismisses the anchoritic life with such disdain.2 The tendency of interpreters – ancient and modern – is to project later monas- tic debates onto Basil’s text. Thus this passage must be a debate about a ceno- bitic life versus an anchoritic one, the monastery versus the cave. However, this essay argues that Basil’s concern is not so much with a competing monastic 1 Augustine Holmes, A Life Pleasing to God: The Spirituality of the Rules of St. -
Isaac and Ishmael, 1985
This was the first High Holy Day sermon I delivered as the new young rabbi at UCSB Hillel in 1985. It was in many ways a classic “rabbinic school sermon,” full of textual analysis…and way too long. It was also a bold attempt to address the sensitive subject of the Arab-Israeli conflict; I remember seeing one of the prominent Jewish professors get up and walk out in the middle! (He has since become a dearly beloved friend). Issac and Ishmael 1985 Rosh HaShanah, UCSB Hillel This morning we read of the exile of Hagar and Ishmael, what the rabbis later called the most painful moment of Abraham’s life. The portion speaks to us directly in a way that it did not for hundreds of years, because the conflict between the children of Isaac, the Jews, and the children of Ishmael, the Arabs, has become the central fact of Jewish life in the second half of this century. The emotional strain of this conflict is par- ticularly terrible because, just as in the biblical story of Hagar and Ishmael, it is exceed- ingly difficult to sort out the rights and wrongs. In fact, it is difficult to escape the conclu- sion that--on certain levels--we, like Sarah, have morally compromised ourselves in this family conflict. The question which this text throws back at us year after year--and with particular vehemence in our generation--is: Can there be peace between Isaac and Ish- mael? Or was it necessary, is it necessary, for Abraham’s house to be broken apart? To most difficult questions, the textual tradition does not offer solution. -
Die Spinne (THE SPIDER)
Die Spinne (THE SPIDER) Written by Sabrina Almeida Lit Entertainment Group 310.988.7700 Kendrick Tan | Carrie Isgett ii. "Death is not the greatest loss in life. The greatest loss is what dies within us while we live." - Norman Cousins Aided by underground organizations, thousands of Nazi war criminals fled Germany after World War II. Although this is a work of fiction, it's creation was made possible through the release of recently declassified documents. 1. TEASER INT. PUBLIC RESTROOM - DAY CHYRON: 1950, Genoa, Italy. ELIJAH HOLZMAN (Polish Israeli, 30) walks to the last stall. There’s a razor sharp focus in his every move. He pulls out a loose brick from the wall. Grabs a scrap of paper from the DEAD DROP. Reads it. Flushes it. EXT. PUBLIC RESTROOM - CONTINUOUS He walks briskly to a waiting car. Gets in. DAVID YADIN (Israeli, 43, a man you wouldn't look at twice) sits behind the wheel. The car takes off. INT. CAR - CONTINUOUS In Hebrew: ELIJAH Isaac confirmed it. It’s Eichmann. David speeds up. Cuts through traffic. Barely avoids several pedestrians. Pulls up to a building. Elijah hops out of the car before it comes to a stop. INT. BUILDING STAIRWELL - MOMENTS LATER Sprints up the stairs, taking the steps two at a time. With a well placed kick, he bursts into-- INT. APARTMENT - CONTINUOUS --a barren apartment. ISAAC (Italian Jew, 30s) lies facedown in a pool of BLOOD. Elijah flips the corpse. A SWASTIKA is carved into Isaac’s chest. Elijah barely contains his frustration. They’re too late. -
ISAAC and SAMSON: SONS of the PROMISES Dr. John Roskoski, Phd
The American Journal of Biblical Theology Volume 17(17), April 24, 2016 ISAAC AND SAMSON: SONS OF THE PROMISES Dr. John Roskoski, PhD St. Peter’s University, Middlesex County College INTRODUCTION Among the dramatic interventions of the God of Israel stands a literary tradition that occurs rarely, but spans the Testaments; the accounts of the “sons of promise”. In its full form, it occurs only four times; in the accounts of Isaac (Genesis 18:1-15, 21:1-21), Samson (Judges 13), John the Baptist (Luke 1: 5-24, 57-80), Jesus (Luke 1: 26-38, 2: 1-19). With the advent of Christianity, the images of the Baptist and Jesus preparing for and establishing the Kingdom of God became the focus of scholarship regarding this literary tradition and, consequently, Isaac and Samson were relegated to foundational types. However, our task herein will be to follow that which Luke, with his Gospel presentations, implies; to identify the importance of the accounts of Isaac and Samson in their own literary context. What was the original historical and theological significance of the accounts of Isaac and Samson, apart from the Christian understanding which casts them in the light of Jesus? In other words, what is the intrinsic importance of the birth accounts of Isaac and Samson that prompted Luke use this literary tradition to describe the birth of John and Jesus? We propose that the key to understanding these accounts, particularly those of Isaac and Samson, lies in the rarity and context of their occurrences. Overall, these men and their birth accounts occur at critical junctures of the unfolding of Salvation History of Israel. -
25 Prophets of Islam
Like 5.2k Search Qul . Home Prayer Times Ask Qul TV The Holy Qur'an Library Video Library Audio Library Islamic Occasions About Pearl of Wisdom Library » Our Messengers » 25 Prophets of Islam with regards to Allah's verse in the 25 Prophets of Islam Qur'an: "Indeed Allah desires to repel all impurity from you... 25 Prophets of Islam said,?'Impunity IS doubt, and by Allah, we never doubt in our Lord. How many prophets did God send to mankind? This is a debated issue, but what we know is what God has told us in the Quran. God says he sent a prophet to every nation. He says: Imam Ja'far ibn Muhammad al-Sadiq “For We assuredly sent amongst every People a Messenger, (with the command): ‘Serve God, and eschew Evil;’ of the people were [as] some whom God guided, and some on whom Error became inevitably (established). So travel through the earth, and see what was the Ibid. p. 200, no. 4 end of those who denied (the Truth)” (Quran 16:36) This is because one of the principles by which God operates is that He will never take a people to task unless He has made clear to them what His expectations are. Article Source The Quran mentions the names of 25 prophets and indicates there were others. It says: “Of some messengers We have already told you the story; of others We have not; - and to Moses God spoke direct.” (Quran 4:164) We acknowledge that 'Our Messengers Way' by 'Harun Yahya' for providing the The Names of the 25 Prophets Mentioned are as follows: original file containing the 'Our Adam Messengers'.