Кога разликата ќе стане закон: Интервју со Гил Аниџар
Interview with Gil Anidjar by Robert Alagjozovski
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Interview with Gil Anidjar by Robert Alagjozovski
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This study analyzes some of the portraits of Prince Vasile Lupu and his family, votive paintings on the frescoes of churches and embroideries that represent them. It will be shown that the images of the ruler reveal his political importance, his majesty and his personal pride, but also his religious attitude. As genuine historical documents, these images bear the spirit of the Moldovan society, from a political and religious point of view. The local painters portray the founders in a free original manner, never seen before, which heralds the dawn of a new stage in the Romanian art.
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Der Misna-Traktat Nazir. II. Teil: Übersetzung und Erklärung der Kapitel IV–IX. Die kommentierte Übersetzung der ersten drei Kapitel des Misna-Traktats Nazir ist in dieser Zeitschrift erschienen (Református Szemle 101, 2008/2, S. 123–134.). Als Fortsetzung dazu bietet der Verfasser in diesem Aufsatz die ungarische Fassung der übrigen sechs Kapitel. Damit ist der Traktat Nazir zum ersten Mal vollständig, und mit beigefügter Kommentierung auf Ungarisch erschienen. Als Grundlage der Übersetzung wurde auch hier die folgende Ausgabe genommen: Mischnajot. Die sechs Ordnungen der Mischna. Hebräischer Text mit Punktation, deutscher Übersetzung und Erklärung. Teil III: Ordnung Naschim, Übersetzt und erklärt von M. Petuchowski und S. Schlesinger, Victor Goldschmidt Verlag, Basel, Dritte Auflage, 1968. Als Kontroll-Text wurde gelegentlich die folgende Übersetzung herangezogen: D. Correns: Die Mischna in deutscher Übersetzung mit einer Einleitung und Anmerkungen, Hannover 2002. Innerhalb der Übersetzung sind die das Verstehen erleichternden Einfügungen [ ] markiert, und zur Interpretation des Textes werden die nötigen Informationen – grundsätzlich der Arbeit von Petuchowski und Schlesinger gefolgt – in Fußnoten geboten.
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Der Stele Jahves. Sammlungen von Fremdvölkersprüchen in den prophetischen Schriften des Alten Testaments. In der heutigen Prophetenforschung wurde die Frage nach der Entstehung der Prophetenbücher zentralgestellt. Vornehmliche Andacht haben dabei die kleineren Kollektionen dieser Bücher gewonnen. Die vorliegende Studie ist den theologischen und literarischen Aspekten der Sammlungen von Fremdvölkersprüchen in den Büchern der Propheten Amos, Jesaja, Jeremia, Ezechiel und Zephaniah gewidmet. Hier wurde die Frage nach dem theologischen Prinzip dieser Kollektionen gestellt, und zwar auf Kollektionsebene und auf Buchebene. Welcher Gedanke hält die verschiedenen Fremdvölkersprüche zusammen und welcher bestimmt den Platz der Kollektionen in dem Buch, in dem sie jetzt stehen? Wie weit kann man ein gemeinsames theologisches Ordnungsprinzip hinter den Sammlungen der verschiedenen Bücher aufweisen, und wie weit sind diese Kollektionen buchspezifisch? Die oft betonte Meinung, dass vier von den oben genannten Büchern (mit Ausnahme von Amos) einer eschatologischen Strukturierung folgen, muss man ernsthaft in Zweifel ziehen. Statt einer Dreiteilung wird man eher auf einen starken Zusammenhang zwischen den Prophezeiungen gegen Israel und die Völker aufmerksam gemacht. Die Völker sind nur im Zusammenhang mit Jahves Urteil über Israel wichtig. Was aber darüber in den verschieden Büchern vor die Leser gestellt wird, kann voneinander abweichen. Inkongruenz zwischen unterschiedlichen theologischen Positionen treffen wir nicht nur dann an, wenn wir Kollektionen aus verschiedenen Büchern miteinander vergleichen, sondern auch innerhalb desselben Buches. Die Sammlungen haben sich vermehrt und sind nach verschiedenen Auffassungen umgearbeitet worden, was die Aufspürung theologischer Positionen verschiedener Redaktorenkreise äußerst schwierig macht. Es fällt aber auf, dass die Sammlungen von Fremdvölkersprüchen in den meisten Fällen kennzeichnende Leitworte, Überschriften und Motive aus dem Buch übernehmen. Sie sind also nicht nur buchspezifisch, sondern auch dazu bestimmt, um im Kontext der betreffenden Bücher gelesen zu werden. Es gibt aber auch Motive, die suggerieren, dass manche Redaktorengruppen ihre Arbeit in Verbindung miteinander verrichteten, oder sogar dieselben Gruppen in einem gewissen Stadium der Entstehung der Bücher für die Bearbeitung der Kollektionen verschiedener prophetischer Schriften verantwortlich waren (z.B. der Gebrauch der Ziffer Sieben, oder geographische Motive als Ordnungsprinzip bei Amos, Jeremia und Ezechiel, oder der Einfluss des Tages Jahves als theologischer Gedanke bei Jesaja und Zephaniah).
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In a time of rising religious pluralism and multiculturalism, the ecumenical project proposed by the Catholic theologians Karl Rahner and Heinrich Fries, materialized in the joint work Unity of the Churches: An Actual Possibility, reminds today’s Christians that the desire for reconciliation and unity in love and truth is a sacred evangelic ideal. This study sets forth the theses of the most challenging ecumenical project of the 20th century, as well as a critical evaluation of this project from the perspective of the Orthodox theologian Dumitru Stăniloae. Through this study the author wishes to contribute to what the President of the Romanian Academy, Ioan-Aurel Pop, called the shift from “I tolerate” to “I respect,” with reference to the sincere engagement of Christians in their joint endeavor to reach the unifying truth by means of love, at a time when the surge in relativism undermines any identity.
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Tales about Jesus Christ are infinite because of the mixture between myth and reality in the examination of historical Jesus. However, there is a need to re-examine the sequence of events that led to the killing of Jesus Christ. Available evidence as demonstrated in this paper entirely exonerates the Jews in the annihilation of Jesus Christ. Most importantly, the context of historical objectivity points to the direction that Jesus Christ was a victim of the mob who can either be or not the Sadducees, Pharisees, Romans, or the Jews. The Jewish involvement in the crucifixion of Jesus Christ was adumbrated and doctored by the synoptic gospel crusaders of Matthew, Luke, Mark, and John in their defense of certain status quo not built on historical realities.
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Many people wonder if the believers of other faiths or religions will also be saved,if we have to talk to relatives who have embraced other religious concepts, how tocommunicate and how to behave with those who declare atheists? Many Christiansmanifest a certain kind of behavior in such situations: radicalism that can become,at any time, fanaticism. Unfortunately, there are people who have an inappropriateattitude in certain situations, or toward some people, because of mental paradigmsor even religious intolerance. We encounter religious confl icts even among peoplewho preach peace, dialogue and love. This may seem paradoxical, so it is necessaryto fi nd ways of dialogue to eliminate interconfessional confl icts, to create a naturalenvironment of honest and peaceful communication. In order to fi nd possiblesolutions for this challenges I will try to emphasize some aspects of the ecumenicalvocation of Orthodoxy today.
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The Visigoths are members of a division of the large Goths who were originally from the Scandinavian Peninsula, according to Jordanes in his famous work “Getica.” In 251 the name Visigoth or western Goths is mentioned for the first time in history. In the middle of this tribe will raise and unfold his later activity the great gothic bishop Ulfilas, who translated the Bible in the gothic language. In the fifth century, under the reign of Alaric I, they conducted a series of raids, besieging multiple important cities from Italy and ambushing not a few times even Rome, the later being ultimately sacked in 410, when the Visigoths wrecked and plundered the great capital of the Roman Empire for several days.
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Review of: Zwischen Säkularisierung und religiöser Vitalisierung. Religiosität in Deutschland und Polen im Vergleich. Hrsg. von Michael Hainz, Gert Pickel, Detlef Pollack, Maria Libiszowska-Żółtkowska und Elżbieta Firlit. (Veröffentlichungen der Sektion Religionssoziologie der Deutschen Gesellschaft für Soziologie.) Springer VS. Wiesbaden 2014. VIII, 327 S., graph. Darst. ISBN 978-3-658-04662-0. (€ 49,99.). Reviewed by Sebastian Rimestad.
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Kutadgu Bilig, one of the first Islamic period works, is an allegorical work created with symbolic expressions. The most important symbols in the work are Kuntogdı, Aytoldı, Ogdilmis and Odgurmıs, which are the four main heroes. When these heroes are considered, it will be seen that many cultural, language and religion interactions have been tried to be given through them or the items they use. In this context, although Kutadgu Bilig is the first Turkish-Islamic period work, it is possible to encounter the remnants of other nations and religions when the sub-lines in the work are examined in full. One of these religions is Buddhism. Although it is not known exactly when Buddhism started to spread among Turks, the Buddhist influence started to show itself more intensively in the 9th century and it continued until the 13-14 century when all the Uighurs were included in Islam. When the geography in which Kutadgu Bilig was written is examined, it is seen that different religions lived together in this geography and many works were written here in parallel, both Buddhist and Islamic. It is possible to see the Buddhist influence in Kutadgu Bilig. In this study, an investigation will be made on the Buddhist symbols in Kutadgu Bilig.
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When we examine the history of religions, we see a lot of commonalities in terms of how each religion goes about practicing worship, as well as commonalities in terms of symbolism. The recitation of prayers and sacred word in order to approach the divine and in order achieve various gains is common to all religions, for instance. Tantric Buddhism is no exception to this rule, in which monks read the Buddha's dhāraṇī during maṇḍala ceremonies and re-enact the Buddha through mantras. Reciting these mantras internally allows one to more easily reach whatever it they so seek. Numerous Old Uyghur texts, namely the ‘Cuṇḍīdevīdhāraṇī/Buddha's dhāraṇī’ depict the Cuṇḍī Buddha, and even instruct us on how one should paint it, citing that the Cuṇḍī Buddha should be depicted sitting in a lotus flower position, protected by two dragons in a lake, and surrounded by three-eyed of Cuṇḍī. The Cuṇḍī Buddha, moreover, has eighteen hands, each of which holds various objects. This study will focus on these symbolic expressions and their semantics in Old Uyghur within context of how the Cuṇḍī Buddha is described/depicted.
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This paper analyzes and systematically examines the teaching of the Apostle Paul on man. In the first part of the study the influence of Jewish and ancient Greek anthropological teaching on the thought of the Apostle Paul is examined. The aim of this examination is to point out, on the one hand, that Paul’s teaching is primarily based on the Old Testament anthropology, while on the other hand, that it contains anthropological formulations which point to their Hellenistic origin. The second part deals with the most important anthropological terms: spirit (πνεῦμα), soul (ψυχή), body (σάρξ/σῶμα), mind (νοῦς), and heart (καρδία). By the investigation of these terms and concepts behind them it is concluded that in the Pauline anthropological thought man is neither spirit, nor soul, nor body, but a complete being, a psychosomatic one, composed of both soul and body together.
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As it is known, fasting is the total or partial abstention or restraint from food and drink for a limited time for religious-moral purposes. Physical fasting must be harmoniously combined with spiritual fasting, in the sense that abstinence from food is twinned with abstinence from sin. At the same time, constituting itself as a spiritual exercise, fasting also receives a religiousmoral character, in the sense that beyond the form of a simple diet, abstinence from food has the role of cultivating the spiritual life, by intensifying the life of prayer, as and of the other virtues specific to life in Christ through the Holy Spirit; especially: humility, repentance, meekness, justice, pure heart, peace of mind, and especially the acts of charity through which we show our love for God and for our fellow men.
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In the Eastern spiritual tradition the contemplation is made with the help of the Jesus prayer: “Lord Jesus Christ, Son of God, have mercy on me, the sinner”, which becomes the prayer of the mind in its higher phase when words are no longer used, but the mind is occupied by this prayer together with the heart. This combination was the work of Hesychasm. The hesychast is one who devotes himself to the prayer of silence, to prayer that is stripped, so far as possible, of all images, words, and discursive thinking. Jesus Prayer has become linked to certain physical exercises, designed to assist concentration. Breathing was carefully regulated in time with the Prayer, and a particular bodily posture was recommended: head bowed, chin resting on the chest, eyes fixed on the place of the heart, but these exercises did not constitute the essence of prayer. The Jesus Prayer is not a magic talisman, nor do there exist any bodily exercises that will lead us automatically to union with God. From Sinai and Mount Athos the Jesus Prayer spread not only throughout the Greek East but also to the Slav world and then, through Paissy Velichkovsky, the apostle of the Jesus Prayer, to Romania. He was the first one to initiate this revival on the Slavic monachism, and it is instrumental to notice how this revival flourished on Romanian land. Despite what has been said about it (by some Western detractors), the practice of the heart prayer consists in giving way to the burning of the heart by grace, while at the same time, steadfastly watching over (nepsis) its inward purity. Thus, Jesus prayer becomes a medium for the union of the soul with God, due to the frequent practice of it, that would divert the soul from sinful deeds and draw it to an essential self-knowledge. The Name of Jesus, present in the human heart, communicates to it the power of deification. Shining through the heart, the light of the Name of Jesus illuminates all the universe.
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The proposed paper deals with so far unrecognized regional hagiographic tradition of Śaṅkara – the great Indian philosopher and alleged creator of the pan-Indian Advaita Vedānta monasticism – in Kerala (South India). This literary tradition is represented by a series of lesser-known texts in Sanskrit and Malayalam. The objective of this article is to examine some of the cultural and literary methods of space valorization and creation of literary cartographies. The sacred topography created through the hagiographic narrative causes the overlap of spatial religious concepts and physical geography of temples, monasteries and pilgrimage sites. Therefore, the theoretical approach applied during the examination of the hagiographic tradition in question remains informed by the method of literary cartography.
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Review of: Wojciech Tworek - Shaul Magid, Hasidism Incarnate: Hasidism, Christianity, and the Construction of Modern Judaism, Stanford University Press, Stanford 2015, 271 pp.
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After being exiled from the Iberian Peninsula (1492), large numbers of Sephardic Jews settled in the territories under the Ottoman rule, and in Belgrade after 1521, when it was conquered by the Ottomans. The administrative and political system of the Ottoman Empire made possible for the Belgrade Sephardim, as well as for other non-Muslims, to live piously and patriarchally in a separate city quarter (mahala) for centuries. They were tightly connected by family and business ties with other Sephardic communities all around the Empire, and only superficially to the members of the other ethno-confessional groups living in their immediate surroundings. The changes occurred only in the 19th century, after the modern Serbian nation-state was established, and the Belgrade Jewish community entered the process of an intensive modernization. In this article we analysed how oriental times and the Ottoman heritage were remembered in the texts describing the past of Belgrade Jews. The corpus consists of Jewish publications which appeared in Serbian language between the two World Wars. They testify to the specificity of the Jewish communicative and cultural memory which praise the position of the Jews under the Ottomans and the traditional way of life in piety and according to the patriarchal rules, but they also bear a resemblance to the discourses of the European and the Balkan orientalism, as well as of the modern Jewish authors.
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