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AYASOFYA CAMİİ HAGIA SOPHIA MOSQUE مسجدآيا صوفيا FATIH SULTAN MEHMED HAN’IN EMANETI, INSANLIĞIN ORTAK HAZINESI THE TRUST OF FATIH SULTAN MEHMED KHAN, THE COMMON HERITAGE OF HUMANITY آمانة السلطان الفاتح محمد خان، كنز اإلنسانية املشرتك AYASOFYA CAMİİ HAGIA SOPHIA MOSQUE مسجد آيا صوفيا FATIH SULTAN MEHMED HAN’IN EMANETI, INSANLIĞIN ORTAK HAZINESI THE TRUST OF FATIH SULTAN MEHMED KHAN, THE COMMON HERITAGE OF HUMANITY آمانة السلطان الفاتح محمد خان، كنز اإلنسانية المشترك ISBN: 978-605-06504-3-3 AYASOFYA CAMİİ FATIH SULTAN MEHMED HAN’IN EMANETI, INSANLIĞIN ORTAK HAZINESI HAGIA SOPHIA MOSQUE THE TRUST OF FATIH SULTAN MEHMED KHAN, THE COMMON HERITAGE OF HUMANITY مسجد آيا صوفيا آمانة السلطان الفاتح محمد خان، كنز اإلنسانية المشترك © 2020 TÜRKIYE CUMHURIYETI CUMHURBAŞKANLIĞI ILETIŞIM BAŞKANLIĞI PRESIDENCY OF THE REPUBLIC OF TURKEY DIRECTORATE OF COMMUNICATIONS رئاسة إدارة اإلتصال برئاسة الجمهورية التركية CUMHURBAŞKANLIĞI ILETIŞIM BAŞKANLIĞI YAYINLARI PUBLICATIONS BY PRESIDENCY’S DIRECTORATE OF COMMUNICATIONS منشورات رئاسة إدارة اإلتصال برئاسة الجمهورية التركية Yayıncı Sertifika No: 45482 الطبعة األولى، إسطنبول | Baskı, Istanbul, 2020 | 1st Edition, Istanbul .1 لالتصال | İletişim | Contact Ceyhun Atuf Kansu Caddesi No: 122 Balgat/Ankara/TÜRKİYE T +90 312 583 60 00 | [email protected] | www.iletisim.gov.tr الطباعة | Baskı | Print Prestij Grafik Rek. ve Mat. San. ve Tic. Ltd. Şti. T +90 212 489 40 63, İstanbul Matbaa Sertifika No: 45590 AYASOFYA CAMİİ FATIH SULTAN MEHMED HAN’IN EMANETI, INSANLIĞIN ORTAK HAZINESI ÖNSÖZ 10 Temmuz 2020 tarihinde Danıştay’ın, Ayasofya’yı camiden Ayasofya Camii, ülkemizdeki dini özgürlüklerin çerçevesinin müzeye dönüştüren 1934 tarihli Bakanlar Kurulu düzenlemesini de ne denli genişlediğinin de bir göstergesidir. -
70353,16-Utks-Ozetlerpdf.Pdf
16th INTERNATIONAL CONGRESS OF TURKISH ART: ABSTRACTS 16. ULUSLARARASI TÜRK SANATLARI KONGRESİ: ÖZETLER MINISTRGENERALY OF DIRECTORATECULTURE HACETTEPE KÜLTÜR VE GÜZELTURİZM SANATLAR BAKANLIĞI HACETTEPE AND OFTOURISM FINE ARTS UNIVERSITY GÜZEL SANAGENELTLAR GENEL MÜDÜRLÜĞÜ MÜDÜRLÜĞÜ ÜNİVERSİTESİ GENERAL DIRECTORATE OF FINE ARTS T.C. Kültür ve Turizm Bakanlığı Yayınları, No: 3642 Editor / Editör Serpil Bağcı Translation and proof reading / Çeviri ve Düzelti Serpil Bağcı Lâle Uluç Graphic design and application / Graf ik tasarım ve uygulama Yasin Büyüktaşkapulu Printing / Baskı Önka Matbaa www.onkamatbaa.com +90 312 3842685 © Scientif ic responsibility of the abstracts belongs to the authors © Özetlerin bilimsel sorumluluğu yazarlarına aittir. ISBN 978-975-17-4291-9 Print run / Baskı adedi 300 Ankara, September / Eylül 2019 The Local Organization Committee is grateful to the following for their collaboration and contribution to the16th International Congress of Turkish Arts: Members of the International and National Committees of the International Congress of Turkish Arts; the Turkish Ministry of Culture and Tourism, Directorate General of Fine Arts, Directorate General for Copyright; Hacettepe University, Faculty and Students of the Art History Department, Max van Berchem Foundation; Anatolian Civilizations, Cermodern, Erimtan Archeology and Art, and Rahmi Koç Museums, Vehbi Koç Ankara Studies Research Center; Mehmet Nuri Ersoy, Turkish Minister of Culture and Tourism, Deputy Minister Özgül Özkan Yavuz; Prof. Dr. Haluk Özen, Rector of the Hacettepe University, Deputy Rector Prof. Dr. Rahime Nohutçu, Dean of the Faculty of Letters Prof. Dr. Sibel Bozbeyoğlu; Member of the Presidential Council of Culture and Art Policies Havva Hümeyra Şahin; Turkish Ministry of Culture and Tourism, General Director of Fine Arts Assoc. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
I SAINT G SOPHIA Ä MUSEUM
i SAINT g SOPHIA Ä MUSEUM TÜRKİYE TURİNG VE OTOMOBİL KURUMU YAYINI t t- y SAINT SOPHIA MUSEUM FERİDUN DİRİMTEKİN TOURING AND AUTOMOBILE CLUB OF TURKEY ISTANBUL Ş.İ-- MESSAGE TO TRAVELLERS COMING TO ISTANBUL Istanbul is, without a doubt, the only city in the world which adds to its incomparable natural beauties, so admirably described by numerous writers such as Lamartine, Théophile Gautier, Henri de Régnier and Loti, not simple vestiges, but intact mas terpieces of so many different civili zations; the only city in the world which, since over fifteen centuries, has uninterruptedly been not only the capital of the largest states, but the center of gravity of the synthesis of both European and Asian art. While the whole of Turkey is a land of legends and history which preserves imperishable souvenirs from Antioch and Tarsus to Ephesus, from Konya to Edirne, of Christianity as well as of Islam, Istanbul embraces in its bosom live images of the most brilliant periods of the Roman, By zantine and Turco-Ottoman Empires. Istanbul is not, such as certain other cities of the Orient a city of myths which childish imaginations nebuloously evoke. It is a city of poe tic reality or of real poetry, of beauty, of harmony and of majesty which are actually alive, visible, tangible. In no other metropolis of the old continent, including Rome and At hens, can one observe, study and compare simultaneous, side by side in one expanse, the most varied ma nifestations of social and artistic evo lutions throughout the centuries. With St. Sophia -splendid Byzan tine edifice of the VI th Century built by two Anatolian architects, restored several times and surprisingly well preserved by the Turks- and the mag- nific'ent Suleymaniye - which, like all imperial mosques, towers, in its so ber majesty, over its numerous ap purtenances which form a vast city of schools, libraries, hospitals, hotels, ppblic kitchens, caravanserais, hans, mausoleums, baths and fountains - Is tanbul obviously remains the world’s richest center of historical monu ments. -
The True God Vs. the D[E]Vil, Ie, the Origin of [D]Evil
The True God vs. the d[E]vil, i.e., The Origin of [d]Evil (7 of 12) “For this purpose the Son of God [Jesus] was revealed: to destroy the works of the d[E]vil” (1 John 3:8). Spiritual things must be inquired his power made the earth. He is the spiritually. To that end, God The one who by his wisdom established Father, allow us to inquire spiritual the world. And by his things spiritually through God The understanding he spread out the Holy Spirit, in God The Son: Jesus we skies” (Jeremiah 10:12). Simply put, ask you: Amen! God is the head of everything there is and will ever be. He is Supreme. God, i.e., God The Father, God The Son, God The Holy Spirit, is There are no “founders”, “leaders”, Supreme: aside from Him there is “visionaries”, etc…: God alone is no God (Isaiah 46:5-9). Seeking The Head: Hallelujah, Hallelujah, Supremacy itself is futile for God is Hallelujah! Supreme: God alone is The Head. Know the difference Lucifer went from Self-denial to Mistake not Power for violence. In Self-seeking: Evil/Sin. God endowed other words, God is power, not Lucifer: full of wisdom, and perfect violence. Therefore, God Is Not in beauty (Ezekiel 28:12-19). Violence. Violence is what the However, Lucifer corrupted kingdom of Evil/Sin employs to himself, as did the third part of the achieve its Evil/Sin purposes: self- heavenly beings. seeking. When no other means employed works, the kingdom of God alone is the head (Colossians Evil/Sin resolves to force, i.e., 1:18). -
Growing Through Values ANNUAL REPORT 2018 ANNUAL
KUVEYT REPORT 2018 TÜRK ANNUAL Growing through values that bind us together Head Office Büyükdere Cad. No: 129/1 Esentepe 34394 Şişli/Istanbul Tel: +90 212 354 11 11 (pbx) www.kuveytturk.com.tr Call Center: 444 0 123 ANNUAL REPORT 2018 Contents SECTION 1: INTRODUCTION 18 Summary of Financial Indicators 19 Shareholding and Capital Structure 20 Agenda of the Ordinary General Assembly 21 Amendments to the Articles of Association 22 Kuveyt Türk in Brief 28 The Story of 29 Successful Years 32 About Kuveyt Türk 34 Message from the Chairman 36 Message from the CEO SECTION 2: ACTIVITIES IN 2018 42 Retail Banking 48 SME Banking 52 Corporate and Commercial Banking 54 Treasury and International Banking 60 Loans 62 Law and Risk Follow-up Group 66 Strategy 78 Banking Services Group 93 Financial Affairs 98 Risk, Control and Compliance Group 101 Internal Audit and Inspection Department 102 Awards SECTION 3: MANAGEMENT AND CORPORATE GOVERNANCE PRACTICES 108 Board of Directors 111 Senior Management 115 Organizational Chart 116 Summary Report of the Board of Directors Submitted to the General Assembly 117 Executives within Internal Systems 118 Senior Management Committees 120 Related Party Transactions 120 Outsourced Services SECTION 4: FINANCIAL INFORMATION AND RISK MANAGEMENT PRACTICES 124 Annual Report Compliance Opinion 125 Review of the Audit Committee on Internal Systems 128 Assessment on Financial Status, Profitability and Solvency 128 Ratings of Kuveyt Türk by International Rating Agencies 129 Information on Risk Management Policies 131 Five-Year Summary Financial Information 133 Independent Auditor’s Report, Consolidated Financial Statements and Notes to Financial Charts 206 Contact Information and Branch Directory Proudly produced by FİNAR. -
Multicultural Exchange in the Norman Palaces of Twelfth
A Changing Mosaic: Multicultural Exchange in the Norman Palaces of Twelfth-Century Sicily by Dana Katz A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Art University of Toronto © Copyright by Dana Katz 2016 A Changing Mosaic: Multicultural Exchange in the Norman Palaces of Twelfth-Century Sicily by Dana Katz Doctor of Philosophy Graduate Department of Art University of Toronto 2016 Abstract This dissertation examines the twelfth-century residences associated with the Norman Hautevilles in the parklands that surrounded their capital at Palermo. One of the best-preserved ensembles of medieval secular architecture, the principal monuments are the palaces of La Zisa and La Cuba, the complexes of La Favara and Lo Scibene, the hunting lodge at Parco, and the palace at Monreale. The Norman conquest of Sicily in the previous century dramatically altered the local population’s religious and cultural identity. Nevertheless, an Islamic legacy persisted in the park architecture, arranged on axial plans with waterworks and ornamented with muqarnas vaults. By this time, the last Norman king, William II, and his court became aligned with contemporaries in the Latin West, and Muslims became marginalized in Sicily. Part One examines the modern “discovery” and reception of the twelfth-century palaces. As secular examples built in an Islamic mode, they did not fit preconceived paradigms of medieval Western architecture in the scholarly literature, greatly endangering their preservation. My examination reconstructs the vast landscape created by the Norman kings, who modified their surroundings on a monumental scale. Water in the parklands was harnessed to provide for ii artificial lakes and other waterscapes onto which the built environment was sited. -
Theology of Supernatural
religions Article Theology of Supernatural Pavel Nosachev School of Philosophy and Cultural Studies, HSE University, 101000 Moscow, Russia; [email protected] Received: 15 October 2020; Accepted: 1 December 2020; Published: 4 December 2020 Abstract: The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural. -
Spiritual Beings VIDEO NOTES COLLECTION
Spiritual Beings VIDEO NOTES COLLECTION Contents 1. Intro to Spiritual Beings 2 2. Elohim 9 3. The Divine Council 16 4. Angels and Cherubim 29 5. The Angel of the Lord 37 6. The Satan and Demons 46 7. The New Humanity 63 1 Intro to Spiritual Beings EPISODE 1 Many modern readers of the Bible think of God and humans as the main characters of the biblical story and spiritual beings as interesting (or weird!) background characters. But this is not how the biblical authors thought about spiritual beings. For them, spiritual beings played a significant role in their con- ception of the world and of humanity’s role within it. In this video series, and in these study notes, we’re going to take a deeper dive into the Bible’s portrayal of the spiritual realm and its inhabitants. Be pre- pared for some surprises! SECTION 1.1 Understanding spiritual beings in the Bible requires us to reorient ourselves to how the biblical authors saw the world, and to do that, we need to reconsider the story of Genesis chapter 1. a. Genesis 1:1 is an introductory statement that (most likely) acts as a sum- In the beginning, God created the skies mary of all of God’s activity in Genesis 1:2-2:3, in which he organizes the and the land. heavens and earth into one harmonious whole. GENESIS 1:1 b. Genesis 1:2 describes the “pre-created” state of the cosmos, in Hebrew tohu Now the land was wild and waste, and va-vohu. -
Angelic Hierarchies Wikibook
Angelic Hierarchies Wikibook PDF generated using the open source mwlib toolkit. See http://code.pediapress.com/ for more information. PDF generated at: Sun, 27 Apr 2014 17:14:19 UTC Contents Articles Hierarchy of angels 1 Christian angelic hierarchy 2 Yazata 10 Jewish angelic hierarchy 14 Angels in Judaism 15 Living creatures (Bible) 27 Ophanim 28 Er'el 30 Hashmal 31 Seraph 32 Elohim 35 Sons of God 41 Cherub 45 Thrones 49 Archangel 50 Seven Archangels 58 Islamic view of angels 60 Israfil 64 Holy Spirit (Islam) 67 Buraq 70 References Article Sources and Contributors 73 Image Sources, Licenses and Contributors 75 Article Licenses License 76 Hierarchy of angels 1 Hierarchy of angels A Hierarchy of Angels is a belief or tradition found in the angelology of different religions, which holds that there are different levels or ranks of angels. Higher ranks may be asserted to have greater power or authority over lower ranks, and with different ranks having differences in appearance, such as varying numbers of wings or faces. Abrahamic faiths The Assumption of the Virgin by Francesco Botticini at the National Gallery The Jewish angelic hierarchy is established London, shows three hierarchies and nine orders of angels, each with different in the Hebrew Bible, Talmud, Rabbinic characteristics. literature, and traditional Jewish liturgy. They are categorized in different hierarchies proposed by various theologians. For example, Maimonides, in his Mishneh Torah or Yad ha-Chazakah: Yesodei ha-Torah, counts ten ranks of angels. The most influential Christian angelic hierarchy was that put forward by Pseudo-Dionysius the Areopagite in the 4th or 5th century in his book De Coelesti Hierarchia (On the Celestial Hierarchy). -
What Do We Know About Angels?
What do we know about angels? For Catholics, angels are more than Christmas tree toppers. Belief in the supernatural appearances of heavenly figures is part of the fabric of our faith. But how much do we know about angels? Depictions of angels as winged creatures are ubiquitous in art, and belief in them is found across the Abrahamic religious traditions. The Christian conception of angels derives from the Jewish characterization as pure spirit, created beings that are messengers of God (from Greek angelos “messenger”) and were created before humanity was. Some have feast days, such as the three named archangels — Michael, Gabriel and Raphael — on Sept. 29; the feast of the guardian angels is celebrated Oct. 2. Churches, prayers and devotions are dedicated to these celestial beings. So what does the Church teach about angels? Where do angels appear in Scripture? Shutterstock Angels appear throughout the Bible in both dreams and bodily form: The Book of Revelation recounts a vision of seven angels with trumpets standing before God (cf. Rv 8:1-2). In the Old Testament, Jacob dreams of a ladder with angels ascending and descending (Gn 28:10-12). Angels are sent to exhibit God’s strength: An angel remained guarding the tree of life after Adam and Eve were cast out of the garden (Gn 3:20-24). King David and the Israelites were to be punished by God by an angel, but with repentance and sacrifice of the king, the angel relented in the plan to destroy Jerusalem (2 Sm 24). Angels are often sent for protection: In the Book of Exodus, Moses receives an angel sent by God to guard him and lead him into the Promised Land (3:2, 23:20-22). -
Saint Gabriel's Episcopal Church
Saint Gabriel’s Episcopal Church Trinity Sunday May 30, 2021 We’re glad you have joined us! Come find your part in our mission: St. Gabriel’s Church is a community of faith celebrating and sharing Christ’s love. Prelude Spring Song Harry Rowe Shelley Processional Hymn 370 I bind unto myself today, vss. 1, 2, 6, 7 St. Patrick's Breastplate Salutation Celebrant Blessed be God: Father, Son, and Holy Spirit. People And blessed be his kingdom, now and for ever. Amen. Collect for Purity Celebrant Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen. Gloria Glory to God in the highest, and peace to his people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world; have mercy on us; you are seated at the right hand of the Father; receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. Collect of the Day Celebrant The Lord be with you. People And also with you. Celebrant Let us pray. Almighty and everlasting God, you have given to us your servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of your divine Majesty to worship the Unity: Keep us steadfast in this faith and worship, and bring us at last to see you in your one and eternal glory, O Father; who with the Son and the Holy Spirit live and reign, one God, for ever and ever.