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Evangelische Theologie 2011/5
Evangelische Theologie 71. évf., 2011/5. szám, 80 old. ISSN 0014-3502
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Evangelische Theologie 71. évf., 2011/5. szám, 80 old. ISSN 0014-3502
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Review of: Selçuk Akşin Somel. Osmanlı’da Eğitimin Modernleşmesi (1839-1908) İslamlaşma, Otokrasi ve Disiplin. Trc. Osman Yener. İstanbul: İletişim Yayınları, 2010, 438 s.
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In this article, I observe how and why Apostle Paul introduced elements of stoicism into his Epistle to the Romans. By comparing Paul to the exponents of this philosophical school, namely Seneca and Epictetus, I focus on their use of diatribe, reasonable worship, body metaphor and pattern examples in the process of teaching. The ways in which these phenomena helped Paul to formulate his mes¬sage of faith in Jesus Christ give us an insight into new perspectives of the Epis¬tle’s reception.
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: The paper examines the representation and influence of the Daniel’s tra¬dition in Qumran. The aim of the paper is to highlight the importance of several important elements concerning the discovered fragments of Daniel that signifi¬cantly change the perspective of approach to the history of the text of Daniel’s book, such as the dating, origin, representation, and influence of Daniel, as well as the existence of several manuscript traditions.
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The Book of Ruth was translated in the early stage of the Slavic literacy. The Life of St Methodius says that the whole Bible was translated into the language of Slavs(Old Church Slavonic) during his life (9th century). Over the time, the difference among Slavic dialects was increased and every group modified Old Church Slavonicaccording to its own language sense. That is how the Serbian ’version’ of Old Church Slavonic language was developed. There are four Serbian manuscripts containing TheBook of Ruth. They were made in the 15th and 16th century. The aim of this paper is to make a comparison between the Medieval Serbian text and the Greek versions. The most important translation solutions are discussed as well as the significant differences between the Serbian version and the Greek original. ▶ Key words: The Book of Ruth,Septuagint, Old Church Slavonic language, Serbian translation.
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The monastic life of Saint Anthony, presented by the famous Vita written down by Saint Athanasius, functions as the exemplar of the early Monasticism, both in the East and the West. In describing the monastic life and features of SaintAnthony, Athanasius emphasizes the beginning of it, i. e. the gradual decision taken by young Anthony to abandon everything and to dedicate himself to the monastic ideal. The reaching of this groundbreaking decision is conditioned by hearing the cluster of the New Testament texts, mainly from the Gospel according to Matthew, which produced in Anthony the strong desire to emulate the apostolic abandonment of everything in order to follow Jesus Christ. The commencement of the monastic life is evaluated not as an aberration or a novelty in the Christian history but as the revival of the apostolic call. ▶ Key words: New Testament, Saint Anthony,Saint Athanasius, biography, Monasticism, reception, apostles.
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The teaching of deification has long been emphasized as a peculiarity of Eastern Orthodox theology, which is unmatched by Latin fathers. Protestant theologians reduced this teaching to the influence of paganism and explained it as one of the indicators of the unhealthy Hellenization of Gospel science. According to the general agreement of contemporary scholars, St. Augustine not only speaks of deification but deification occupies a significant place in his theological system. We will try to analyze the most significant aspects of Augustine’s teaching on deification in the context of his general theological position. ▶ Key words: deification, sotiriology, participation, mediator, justification, Saint Augustine, Deus humilis, eschatology.
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The Nomocanon of Saint Sava and The Law of Emperor Dusan are the most valuable juristic monuments of the medieval history of Serbs. These documents established an organized society in the 13th and 14th c. А.D. with the vast range of rights, obligations, legal limitations of the monarch, feudal courts, trading norms, status standards for foreigners, the principals of legality and many other advanced legal institutes. Also, those laws developed system of so-called “symphony” in competencies between the state and the Church. Their impact was enormous on the rising of legality not only in the medieval Serbia, but in the surrounding countries, too. In the period of occupation under the Ottoman Empire those laws were custodians of social and christian identity of the enslaved nations. They are the representative example of successful legal transfer from the developed state system, like the Byzantine Empire was in that period, into society that is at the beginning of organized juristic and cultural history. These are reasons we could perceive those juristic monuments as constitutional in our historical circumstances and levels of reached legal complexity in that epoch. ▶ Key words: Sava’s Nomocanon, The Law of Emperor Dusan, Saint Sava, Zica’s Archbishopric, Prochiron, Zica’s Council 1220.
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The term “inculturation” signifies the process of Christianity’s adaptation to various cultures, or the incarnation of Christianity into non-European cultural and religious contexts. Similar to the Protestant idea of “contextual theology,” this originally Roman Catholic theological concept received considerable attention from theologians of all Christian denominations, who started reviewing their mission histories in order to reevaluate it from the perspective of the theology inculturation. Orthodox Christianity did not produce its own terminological equivalent to “theology of inculturation”and “contextual theology” (although the term “inculturation” is mostly used in Orthodox theologians’ writings), but it certainly does possess a rich missionary history and, therefore, the living experience of inculturation. However, Orthodox knowledge of this particular matter is primarily practical, and not so much theoretical, but as the failures of Neo-Patristic theology in the field of pastoral and missionary activity of the Church becomes more obvious, one can easily recognize the need for authentic Orthodox theology of inculturation and, perhaps, re-inculturation. This paper is only a small contribution to this urgent ecclesial task, presented as a proposition or a blueprint of possible ways for developing Orthodox theology of inculturation. ▶ Key words: Inculturation,pastoral theology, missiology, contextual theology, culture, religion.
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The contemporary world is a complex and fluid reality, an amalgam in the making. For Christians, being aware of the worldly realities they live in is interwoven with the very self of the Church and her mission, that is with the process of encountering the world and manifesting the Kingdom, inviting the world in and transforming it into a new creation. The Church has to meet this complex world and articulate an invitation of hope in contemporary language. For Christians, receiving food is an act of thanksgiving and experiencing the world as a gift. Yet, abstaining from food is a confession that the world is not the source of life. The feast is a sign of the joyful Kingdom, while fasting declares that the Kingdom in its completeness is still expected. It is the dialectics of the presence and absence of the Bridegroom, as Christ himself put it (cf.Lk 5, 33–35). In the Christian way, however, hunger and thirst are to be transformed into a quest for what is truly substantial for humans, for the food that does not perish(cf. Jn 6, 27). The Gospel says that the fasting Christ was confronted with the devil in the desert after he became hungry (cf. Mt 4, 2–3; Lk 4, 4–3). It was a hungry and thirstyGod-man who showed us the way out of the three major religio-political temptations of the human person: the miracle that enslaves freedom, the mystery of self-assertion, and the power to subjugate. To be a Christian coincides with being hungry and thirsty, that is an incomplete being, a being in the making, in statu viae until the final banquet is held, in statu belli until resurrection, hungry and thirsty for justice. If we are not in a position to testify to this prophetic outlook, what will be left is a task for dieticians and cooks. ▶ Key words: fasting, postmodern society, Church, food
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While there can be no doubt that Saint Sava influenced the execution of frescoes from the Studenica Monastery catholicon, the exact ways his erudition and creativity could have been projected to this art are yet staying a partly answered theoretical topic. Analysis of a totally atypical depiction of Communion of Apostles from the altar of this church will foster some new conclusions in this direction. Namely, the central section of this composition is specific by the fact that Christ is not represented as usual, twice (in respective phases of apostles’ participation of the Communion), but only once, in the moment of consecration of Eucharistic gifts depicted on altar-table before him. But this is not the only peculiarity of the very composition. What is much more intriguing is the fact that Christ’s widespread hands are not represented in the symmetrical manner. His right hand is depicted above the paten (with bread), in the recognizable gesture of blessing, while his left hand is simply pointing towards the chalice (with wine), with all fingers extended. Supposing that byzantine artists, commissioners, and beholders well recognized the gesture of blessing, in art and in liturgy — which implies that its not-representing on left hand couldn’t be simply an omission — this research is trying to explain the meaning of the difference between gestures of Christ’s hands. Taking into account that simultaneous representing of different phases of Eucharistic warship was an intrinsic aspect of Byzantine liturgical iconography, a hypothesis that we’re dealing with the same kind of logic here imposed itself. This brings us to the conclusion that the two key consecratory moments of the Canon of Eucharist — the reading of words of institution and the epiclesis — are represented on the Studenica fresco. While the second was easy to represent by the gesture of blessing, well recognizable in its liturgical context, the first could have been illustrated by representing the pointing hand. Whether this was an illustration of the very ritual action — which might have existed even before its official entrance to the liturgical books in XVIIcentury Ukraine — or was it instantly invented imaginary pictorial means to represent one important phase of the Eucharist, numerous arguments speak in favor of interpreting this gesture as representation of the moment when words “Take, eat[…] Drink ye all of this […]” are pronounced. Finally, the subtlety of this pictorial invention and refined liturgical erudition standing behind it — together with its accompanying interpretative potentials in the context of burning disputes with Latinliturgical piety — point directly towards the personality of the first Archbishop of Serbia as its true coauthor, the one who influenced its creation in a most profound manner. ▶ Key words: Byzantine art, Studenica, Saint Sava, Communion of Apostles, Eucharist, blessing, epiclesis.
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This text is concerned with Jurgen Moltmann and his attempt to makethe question of theology into a relationship with her possible re-founding, which carried through Moltman’s early systematic project “Theology of Hope” presenting the point of crossing the vectors of the theological movements in the previous century. The text also presenting an venture that is trying (theoretically) to comprehend and thus transfer the formal support of this project. ▶ Key words: JurgenMoltmann, history of promise, horizon of the future, “Theology of hope”.
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Çerkeşşeyhizāde Mehmed Tevfik Efendi (Cherkessheyhi-Zāde Meḥmed Tawfīq Afandī), who is one of the important figures of the recent Ottoman ulama, was born in Ankara in 1242/1826 as the son of a family with knowledge and tasawwuf. After receiving his first education in the city where he was born, he moved to Istanbul, where he followed the lessons of scholars such as Vidinli Mustafa Efendi (Vidinli Muṣṭafā Afandī) and Hafız Seyyid Efendi (Ḥāfiẓ Sayyid Afandī) and received ijazat from them. He served as a Mawlawiyāt Qadi (the highest judge/qadi) in various parts of the empi-re, served as a qadi in Madinah, then returned to Ankara and became a professor. Apart from these, he also served in various positions, and was awarded with the rank of Anatolia and then Rumelia Qāḍī-‘askar (highest ranking qadi’s of the Ottoman judiciary) in 1899, respectively. He died in 1901 and was buried in Aksaray, Istanbul.Çerkeşşeyhizde Mehmed Tevfik Efendi, who left behind many works in the style of treatises in the fields of grammar (sarf), nahw (syntax), literature, health, fiqh, logic, philosophy, mysticism and kalām, expressed his views on the most fundamental issues of the Islamic faith. In this sense, he also expressed his opinions on tawḥīd. He tried to prove the existence of the God (ithbat al-wajib), which he will reveal in unity in the way of entry, in this sense, he focused his explanations especially on the rankings of existence consisting of necessary, possible and impossible. He pro-ved the necessity of a necessary being in a rational inferences by depending on the premises he created based on these concepts. After that, he tried to ground that necessity of the existence of a God, based on some verses that indicate the order in the universe. While examining the subject of tawḥīd, the he discussed its nature, the relation between dhāt (essence) and atributes, the possibility of the reason reaching this principle alone and also made an evaluation of the sudūr (emanation) theory of philosophers in the context of the idea of tawḥīd. Regarding these issues, he explained the tawḥīd as the oneness of Allah about being wajib al-wujûd, creator and maʽbood. He also tried to prevent the jeopardise of the doctrine of tawḥīd by expressing that the attributes of Allah are neither the same nor the informal of His dhāt. He argued that the views put forward by Muslim philosophers in the framework of the understanding of sudūr doctrine cause the idea of the eternal of objects, by doing so they have distanced themselves from the understanding of tawḥīd of Islam. The main issue on which he focused on was undoubtedly the proof of tawḥīd. In this sense, he first urged His oneness based on the concept of wajib, which he included at the stage of proving Al-lah’s existence. At this stage, first of all, he stated that the world needs a necessary being, consi-dering that it is possible being. He then demonstrated the necessity of the wajib being by stating that the idea of His absence causes the dilemmas. Then, he stated that assuming the absence of a second hypothetical deity did not lead to any dilemma, and that it was understood that the wajib being must be only one.Çerkeşşeyhizāde Mehmed Tevfik Efendi focused mostly on the burhān al-tamānuʽ (proof of al-tamānuʽ) among the proofs of tawḥīd. The fact that it originated from the Qur'an and that the predecessor scholars gave weight to it seems to have been effective in this preference. This proof is a arguing the possibility of a conflict between them and its outcome if the existence of a hypot-hetical deity is accepted in addition to the existence of God. The author conveys the proof in this manner. According to this, if one of the gods wants the movement of a being and the other wants its quiescent, and both say it, this is not possible because it involves the meaning of something to carry on two opposite qualities at the same time. If neither of said fulfilled, this option is out of the question, as there will be an insolvency contrary to divinity. If only one order fulfilled and others didn’t, in this case other’s claim of deityness would weaken. Consequently the first being will be true god since his order fulfilled. The author has expressed his own opinion on whether or not this proof provides certainty. He also opined his objections to some scholars who misrepre-sent this evidence. Another proof of tawḥīd given by the author on this subject is that mostly identified with the Imam al-Māturīdī. According to this, the miracle shown by the prophet in order to his message is also prove the oneness of that God; while the other hypothetical deity’s silence on this proves that the God is one. He also tries to demonstrate that the God’s oneness based on a some of dilemmas such as ignorance and impotence, which arise if more than one deity claims sovereignty on diffe-rent scopes. Nevertheless, he presents the options that if more than one deity is accepted, one of them will be either imperfect or equivalent to the other. He eliminates the first possibility with the thesis that the imperfect being cannot be a deity. The author states that if both gods are equal, the world either exist or not; if it exists, there would be conflict between both and this option is not possible as well, since it would eliminate the order of the world. According to him, all these possibilities revealed that God is one. Apart from these proofs, the he also considers and examines the naturalist approach, which contains elements contrary to monotheism and the approach that attributes a son to God. He criticizes the first approach, which imposes a great mission on the concept of nature that conta-ins more uncertainty and their explanation of the order in the universe through nature, which is lack of knowledge, perception and consciousness. As for the son attribute to God, he criticizes with the thesis that the son would be created being whether it is formed through semen or in some other way.
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