Ephrem the Syrian

In this paper, I argue that the resurrection of Jesus Christ is not a suspension of natural law but its consummation. Creation inherits from its Designer, and within the structures of nature lies the potentiality for what is often called “supernatural.” I identify the Paschal Law of Sacrificial Transformation—the principle that life emerges and multiplies through relinquishment—as a universal rhythm observable in agriculture, biology, chemistry, and cosmology. This sacrificial law is fulfilled personally and voluntarily in Christ’s death and resurrection.

I further contend that modern physics, particularly the phenomenon of quantum superposition, provides a striking analogy for biblical faith and the hypostatic union. Just as faith is the “substance of things hoped for” and superposition holds multiple potentialities until collapse, so too the Incarnation unites divine and human nature in paradoxical harmony. The resurrection is therefore not an intrusion against reality but its apex: the climactic unveiling of the sacrificial law inscribed into the cosmos.

Methodologically, I argue that such analogical reasoning is valid because nature inherits from the Logos, and thus scientific structures can serve as icons of divine reality. This argument is further grounded in classical categories of potency and act, and teleology, which show that nature is ordered toward fulfillment in Christ. By integrating biblical exegesis, patristic theology, classical metaphysics, and contemporary science, I propose that the resurrection stands as the most congruent event within creation, revealing that nature itself anticipates new creation in Christ.

Syncretistic Catholicism where any Anglican, Episcopal, Roman & Orthodox consensus informs core beliefs & divergences are received as valid theological opinions ##### You said I have found it very challenging since prior to the publication of Wood's Whole Mystery of Christ to not eisegetically project onto it Bracken's Divine Matrix and, in turn, my (constructive or mis-) appropriation of Hegel, Bulgakov, Gelpi, Yong, Ziziouslas & others. Whatever one's preferred idiom, the grammars of analogy, semantic & structural univocities, personal antimony, perichoresis & participation, when consistently applied & creedally contoured, will deliver systematic expressions that converge extensively without, at the same time yielding competing accounts other than perhaps a certain insistence on a more apophatic silence and protest that too much is being proven, untellable stories are being told and some are saying way more than can possibly be known just yet. Syncretistic Catholicism another minority report blog Another Minority Report Mapping JDW's Hypostatic Identity to Competing Idioms -Resistances & Resonances ###### ChatGPT said That's beautifully put -and you've named the core tension here: **the gravitational pull of metaphysical idioms that converge structurally** (Hegel's Absolute Spirit, Bulgakov's Pan-Hypostasis, Zizioulas's Communion ontology, Bracken's Divine Matrix) and the corresponding danger of either (a) collapsing them into each other by way of constructive appropriation, or (b) overdetermining Maximus (via Wood) with categories that end up speaking more than his own apophatic Christological reserve allows. A couple things stand out in what you're wrestling with: ### 1\. Convergence Is Real, but Grammar-Dependent -The "grammars" you list -analogy, univocity/semantic & structural, personal antinomy, perichoresis, participation -are not interchangeable, but when you press them into service consistently and creedally, they almost inevitably yield something like: -**Creator and creation bound in Christ hypostatically** (whether described as matrix, communion, identity, or absolute). -That convergence is not accidental. It testifies to a genuine metaphysical necessity once you let Chalcedonian and Nicene commitments really govern the systematics.

Scholarly research into the theology of Thomas Forsyth Torrance (1913–2007) has increased significantly in the years since his death. Much of the research has focused on his intellectual output and scientific theology (see e.g. Hanna 2004; Munchin 2011; Yom 2013). To date, no significant research has been done to unite his theology and mission practice in spite of the warning by McGrath (1999:237) of the danger of concentrating on Torrance’s intellectual achievement to the detriment of the biography that shaped his theology. Colyer (2001:51) noted the significance of Torrance’s mission-shaped biography, but saw his mission experience in China as a child (1913–1927) and again in retirement (1984–1994) as ‘bookends’ to his life. However, if McGrath’s warning is to be taken seriously, Torrance’s missional biography needs to be considered not as distinct from, but integral to his theological output. To date, the missional nature of much of Torrance’s dogmatic and biblical theology has l...

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The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details.

While a popular theme in modern Protestant and Catholic theology, the theology of work has not been the subject of much reflection in Orthodox Christian theology. This book chapter offers a discussion of the theology of work from an Orthodox Christian perspective.

This article explores how language-far from being a neutral tool-is a sacred, living reality that shapes the Church's identity, mission, and communion. In our age of synodality, language takes on renewed importance as the Church seeks to strengthen participation, communion and mission. Beginning with the Pentecost event-when the Holy Spirit enabled the apostles to speak in every language-the study traces a theological and pastoral journey through the poetic witness of the Syriac Fathers, the philosophical insights of Russian theologians like Florenskij and Berdjaev, and the liturgical vision of thinkers such as Alexander Schmemann and Jean Corbon. Special attention is given to the Middle Eastern context, where the continued use of classical Arabic in the liturgy presents both historical richness and pastoral challenges, particularly for younger generations. The article proposes that embracing vernacular and spoken dialects can renew participation and deepen spiritual understanding without abandoning tradition. Ultimately, the Church is invited to rediscover the sacredness of language-not just to communicate better, but to live the mystery of the Incarnation more fully. True synodality requires not just walking together, but speaking and listening together-in every language under heaven.

This article investigates the ontological spectrum of Bahá’í identity by exploring the subtle transition from full existential participation in the Faith to its deficient or residual modes. Drawing on philosophical phenomenology and existential ontology, it argues that Bahá’í belonging is not a binary condition—believer or unbeliever—but a fragile continuum shaped by varying degrees of care, orientation, and world-formation. Through the concept of nur noch, the paper examines how one may remain within a religious tradition not as a fully realized Bahá’í self, but as someone who merely persists in name—just still a believer—while no longer engaged in the ethical, communal, or transformative aims of the Revelation.
Rather than addressing apostasy or doctrinal rejection, the paper analyzes the erosion of lived identity: the state in which one continues to self-identify as Bahá’í yet occupies only a deficient mode of presence. Using concepts such as deficient mode, unnecessary necessity, and spiritual demise, the article develops a spectrum of Bahá’í identity—from maximal orientation and action to minimal residue and ontological hollowing. It argues that true belonging within the Bahá’í framework is defined not by formal affiliation but by participation in a shared civilizational horizon. In doing so, it redefines the Bahá’í self as an existential project whose vitality must be continually re-enacted in love, praxis, and communal presence.

Bart Ehrman, criticizing my popular essay “Where Jesus Never Walked,” comments that “…Zindler maintains that that verse [Mark 1:9: “And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.”] was not originally part of Mark; it was inserted by a later scribe.” Sarcastically, he adds, “Here again we see history being done according to convenience. If a text says precisely what you think it could not have said, then all you need to do is claim that originally it must have said something else” [p191]. Ignoring almost all of the evidence I had sent him supporting my assertion, he adds “… no serious scholar of the textual tradition of Mark thinks that the verse is an interpolation.”
In this essay I present all my evidence to prove that Mark 1:9 in which “Jesus” appears uniquely without the usual Markan definite article is an interpolation. Using frequentist probability calculations, I show that the probability of an inarticulate “Jesus” appearing in the same verse with the sole mention of Nazareth is 1/48,618 = 0.00002—about one in two hundred thousand. Applying Bayesian analysis to Mark 1:9, I find that the probability that the combination of an inarticulate “Jesus” with the only mention of Nazareth in the Greek text of Mark is a dismal 0.000047531—about five in a hundred thousand!
I argue that “Nazareth” was invented for the purpose of giving Jesus a home town and family to establish his humanity and to confute the Docetists and Gnostics who believed that Jesus only appeared to have a human body and physical reality. I argue further that the entire prologue of Mark was a later addition to the Gospel.

Contrary to our modern view of The Bible, which depicts a 4,000-year genealogy from Adam to Christ, there is actually a great deal of evidence that this chronology is at odds with the genuine facts of biblical history. To demonstrate this, The Book of Days presents an alternate timeline by way of a vast array of voices, citing testimony derived from biblical texts, historical documents, and sacred artifacts.

The conclusion offered here: Not only does this evidence support a 5,500-year chronology from Adam to Christ, but more importantly, it also constitutes more than a mere shift in historical timetables. That is because the 4,000-year chronology does nothing to support the idea of God’s faithfulness to humanity, while a proper understanding of the 5,500-year chronology does everything to provide verifiable proof that when God makes a promise, He keeps it right on time.

The publication aims to introduce into scholarly circulation previously unpublished quotations from lost or only partially preserved works of Theodore of Mopsuestia: «In Genesim» (CPG 3827), «In Samuel» (CPG 3832), «In Iob» (CPG 3835), «In Lucam» (CPG 3842), «In epistulam ad Romanos» (CPG 3846), «Contra defensores peccati originalis» (CPG 3860), «Contra Magos» (CPG 3861). In addition, the article publishes a quotation from the previously unattested treatise of Nestorius of Constantinople «Adversus Apollinarem». All quotations are considered in the context of the problem of the authorship of Isaac the Syrian’s «Sixth Collection»: analyzing the features of citation and conceptual parallels with his collections I–III and V, the author of the article proves that the second part of the manuscript Mosul 907 (tractates 3–9) should be identified as the «Sixth Collection» of Isaac of Nineveh.

Читателям предлагается первый перевод на русский язык пяти пасхальных проповедей блж. Августина: 228, 227, 229A (= Guelf. 7), 255A и 376A. Первые три из них были произнесены утром в день Пасхи, а проповедь 376A и, скорее всего, 255A — в первое воскресенье после Пасхи. Все пять проповедей объединяет их связь с ситуацией вхождения в Церковь новых членов. Это определяет две главные темы проповедей: объяснение таинства Евхаристии и призыв жить достойной христиан жизнью. Первая тема раскрывается через экзегезу ключевых мест из Нового завета, в первую очередь 1 Кор 10:17: «Один Хлеб; мы, многие, — одно Тело». В раскрытии нравственной темы центральное место занимает мысль о том, что в церкви есть как хорошие христиане, так и плохие, и обращенный к «младенцам» призыв подражать первым, а не вторым. Проповеди содержат множество указаний на конкретные черты огласительной практики блж. Августина, такие как обряды «передачи» Символа веры и ­молитвы ­Господней и их «­возвращения» или ­обычай, требующий, чтобы новокрещеные стояли за богослужением с покрытыми головами до 8-го дня. Это делает данные проповеди ценным источником как по истории катехизации, так и по истории Церкви вообще. Перевод снабжен вступлением и историко-филологическими комментариями. Наибольшую научную ценность имеет приложение, содержащее реконструкцию латинского текста проповеди 228 по изданию мавристов и двум рукописям: Saint-Mihiel, Bibliothèque municipale, Z 20 (X в) и Cassino, Biblioteca statale del monumento nazionale di Montecassino, 17 (XI в.). Приложение фиксирует все разночтения, имеющиеся в издании и рукописях.

Although the pericope about the Wedding at Cana (John 2:1-11) did not garner significant interest in Late Antiquity, several commentaries and homilies on it have been preserved, particularly within the literature of the Christian East. This article examines various Greek texts from the second to the fifth centuries, including the writings of Irenaeus, Origen, John Chrysostom, Epiphanius of Salamis, and Cyril of Alexandria. Special attention is given to texts in Syriac, which often present a distinct perspective on biblical theology. Saint Ephrem (4th cent.) provided an extensive exegetical commentary rich in theological themes, while Jacob of Sarug (5th/6th cent.) offered a poetic homily. A homily by Benjamin I, the Patriarch of Alexandria in the seventh century, has been preserved in both Coptic dialect and Arabic translation; this work primarily serves as a treatise against heretics. Within Ethiopic literature, the Wedding at Cana is elaborated upon in the apocryphal Miracles of Jesus (14th cent.). In the Treasure of the Faith (16th cent.), the miracle is interpreted within a Christological framework, akin to the approach of Giyorgis of Saglā (14th/15th cent.) in the Book of the Mysteries, likely based on earlier sources. Additionally, an Ethiopic homily mistakenly attributed to John Chrysostom (CAe 2150; see CPG Sup. 5190.14), translated into Polish here for the first time, discusses the unity of divinity and humanity in Christ since the Incarnation, particularly in polemics against Nestorius, and contains significant eschatological and Marian themes, indicating its composition post-Ephesian crisis. The influence of Ephrem's exegesis is also evident, possibly mediated through the works of Jacob of Sarug, whose homilies reached medieval Ethiopia via Arabic translations.

Although the pericope about the Wedding at Cana (John 2:1-11) did not garner significant interest in Late Antiquity, several commentaries and homilies on it have been preserved, particularly within the literature of the Christian East. This article examines various Greek texts from the second to the fifth centuries, including the writings of Irenaeus, Origen, John Chrysostom, Epiphanius of Salamis, and Cyril of Alexandria. Special attention is given to texts in Syriac, which often present a distinct perspective on biblical theology. Saint Ephrem (4th cent.) provided an extensive exegetical commentary rich in theological themes, while Jacob of Sarug (5th/6th cent.) offered a poetic homily. A homily by Benjamin I, the Patriarch of Alexandria in the seventh century, has been preserved in both Coptic dialect and Arabic translation; this work primarily serves as a treatise against heretics. Within Ethiopic literature, the Wedding at Cana is elaborated upon in the apocryphal Miracles of Jesus (14th cent.). In the Treasure of the Faith (16th cent.), the miracle is interpreted within a Christological framework, akin to the approach of Giyorgis of Saglā (14th/15th cent.) in the Book of the Mysteries, likely based on earlier sources. Additionally, an Ethiopic homily mistakenly attributed to John Chrysostom (CAe 2150; see CPG Sup. 5190.14), translated into Polish here for the first time, discusses the unity of divinity and humanity in Christ since the Incarnation, particularly in polemics against Nestorius, and contains significant eschatological and Marian themes, indicating its composition post-Ephesian crisis. The influence of Ephrem's exegesis is also evident, possibly mediated through the works of Jacob of Sarug, whose homilies reached medieval Ethiopia via Arabic translations.

This research proposal explores the potential metaphysical and theological implications of the Higgs boson-popularly known as the "God Particle"-in relation to the divine presence and salvific role of Jesus Christ. Integrating quantum physics with Christian theology, this study seeks to establish a speculative yet thought-provoking framework where the foundational forces of the universe intersect with the incarnation of Christ. The paper aims to bridge scientific discovery and biblical revelation, positing whether the God Particle could be understood not only as a scientific mechanism for mass and energy but also as a divine signature embedded within creation. This interdisciplinary investigation will traverse theology, quantum mechanics, metaphysics, and Christology, proposing a spiritual interpretation of modern physics.

An edition, with English translation, is provided of an Ethiopic ‘Homily on Peter’, attributed to Ephrem the Syrian (d.373), which is uniquely attested in MS Ethio-SPaRe UM-046, fols 148v–151v. This Ethiopic homily ultimately goes back—undoubtedly via Arabic—to a Syriac stanzaic poem (soḡiṯā) recently edited by S. P. Brock.

The phrase "Man become a machine so that machine might become man" reframes ancient Christological formulations to engage emerging theological questions posed by artificial intelligence and transhumanist ambitions. This essay considers whether the trajectory of humantechnology convergence threatens theological anthropology, or whether it might paradoxically illuminate and reaffirm the uniqueness of the imago Dei. Drawing from patristic Christology, soteriology, and theological anthropology, it explores the limits and implications of extending personhood and salvation to intelligent machines and asks what it means to be truly human in a post-human age.

Scopo del presente contributo è proporre alcune riflessioni circa l’evoluzione delle comunità cristiane di Nisibi ed Edessa nel delicato passaggio tra l’epoca costantiniana e quella teodosiana, con particolare riferimento alle scuole esegetiche di IV secolo. I frequenti rivolgimenti politico- militari delle aree limitanee non indebolirono gli organismi delle chiese di confine, i cui rappresentanti episcopali, accanto all’impegno nella salvaguardia fisica e spirituale delle proprie congregazioni, svolsero importanti funzioni di mediazione tra le autorità romane e sasanidi. L’analisi del ruolo svolto dalle personalità vescovili dopo il concilio di Nicea nel processo di affermazione di circoli d’istruzione cristiana siro-mesopotamici, non consente, tuttavia, di argomentare a favore di una correlazione diretta tra i due fenomeni. Il caso di Edessa e della cerchia di discepoli raccolti intorno ad Efrem il Siro, possibile fase proto-scolastica della Scuola dei Persiani, mostrano che un ambiente con una marcata dinamicità intellettuale e religiosa abbia consentito il consolidamento di una tradizione esegetica tale da ancorare ad essa, nelle fonti successive, il successo dell’accademia nisibena di VI sec.

The aim of this paper which presented in the 6th International Colloquium on St. Maximus the Confessor
“Maximus the Confessor and the Mystery of Divine Revelation” (Belgrade 2025)  is to present St. Justin Popovic's interpretation of Maximian thought. Through the comparative study of their works and the relative bibliography we will make an effort to identify continuities in their perspectives, so we can illuminate the Christocentric vision of Ecclesiology. Furthermore, we will try to investigate any possible interactions in their interpretation of the liturgical life of the Church

This study reports and analyzes the evidence that proves the fact of the interpolation of the Pericope of the Adulteress in the Gospels, especially in John 7.53-8.11, by anonymous scribes, based on the Science of Textual Criticism. Thus, it is a selection of the most convincing evidence found so far, based on external evidence and internal evidence in the manuscripts that include it and those that exclude it, especially the oldest ones. Therefore, the immense amount of speculative theories, which represent the majority in the literature on the subject, to explain the fact of exclusion and inclusion are left aside, leaving the reader the option of getting to know them through the studies cited and those in the bibliography.

This is a reconstruction of the «Gospel according to the Hebrews» (GH) which up to the fifth century was still known by most people as Matthew’s authentic text (Jer. Comm. Matt. 12.13). The Hebrew autograph, composed in Jerusalem by Matthew on behalf of the Twelve, can be dated to 35 CE according to Syriac writer Dionysius bar Salibi. While we only possess brief fragments in form of quotations, GH can be restored by utilizing the quadriform gospel, the latter of which is merely the result of dismantling the former. Moreover, the reconstruction premises that those who identified the «Diatessaron» as GH prior to its confiscation in the mid-fifth century were correct but part of a suppressed minority (Epi. Pan. 46.1.9). Variants which are consistently mistaken for harmonizations or conflations are therefore recognized as remains of GH. Ephrem’s «Commentary on the Gospel» is one of the prime sources for establishing the original narrative sequence, while Hebrew, Coptic, and Syro-Latin witnesses are largely employed for recovering autographic readings (this is a preview; comments are welcome).

Theoretische Grundlage: die Aktantentheorie von Algirdas J. Greimas Der Satz Eva gibt Adam einen Apfel hat nicht dieselbe Bedeutung wie der Satz Adam erhält einen Apfel von Eva und unterscheidet sich auch in der grammatikalischen Struktur, der Syntax: Im ersten Satz ist Eva das Subjekt (Subjekt1), im zweiten ist es Adam (Subjekt2). Auch wenn in beiden Sätzen Eva die Geberin (Destinateur/ Senderin/Adressantin), Adam der Empfänger (Destinataire/Adressat) ist, ist doch im zweiten Satz Adam das Subjekt der Handlung. Beide sind Akteure oder Aktanten in dem Prozess der Übergabe des Apfels. In beiden Sätzen ist der Apfel das (Akkusativ-) Objekt. Da der Apfel (in der Genesis die Frucht vom Baum der Erkenntnis) bekanntlich weitreichende Wirkungen erzielte, ist auch er ein Aktant: der Objekt-Aktant. Die drei stehen in einer aktantiellen Relation ( bzw.

1. Abstract …………………………………………………… 1
2. Introduction …………………………………………………………. 2
3. The Watchers myth in Ephrem’s time period ……………… 2
4. Ephrem’s rebuttal and re-telling of the Watchers myth … 3
5. The Watchers myth and Ephrem’s angelology ……………… 4
6. Ephrem in the ancient tradition? ……………………………… 6
7. Conclusion ………………………………………………………….. 6
………………………………………………………….. 6

My background reading of Ephrem's “Hymns Against Heresies” is based on the original Eastern Syriac writing and its translations into modern European languages. In this religious con-text, the focal yet problematic hymn is 53:5: “For he [Bardaisan] composed hymns and set them to music/harp (flute); he also composed psalms and introduced meters, dividing the spoken words according to measure and weight, and offering poison in sweet food to the harmless, to the sick who refused healthy food.”

Fr. Gorges Florovsky (1893-1979) used the term "neopatristic synthesis', by which he meant not only a "return" to the Fathers, but also a "going forward with" the Fathers. Another term used by him was "theology of facts", which means that theology should be based on the mystery of Christ and its salvific events. Fr. John Meyendorff (1926-1992), who belonged to the younger generation of the "Paris School" (of which the St. Sergius Orthodox Theological Institute formed a part) has resumed the main theological insights of Fr. Georges. But as for christology, he could not share Fr. Georges theology of the humanity of Christ, which was very close to the heresy of Aphthartodocetism, that is, the teaching that Christ's human nature was not corrupted by sin, and, therefore was incorruptible from the very moment of His incarnation. Fr. John, on the contrary, stressed that Christ had assumed our "fallen" human nature, in order to save it, and that it had become immortal only after His Resurrection.

Verse translation from Syriac into English.

Among the writers of the Syriac Christian tradition, none is as renowned as St. Ephrem of Nisibis (ca. 307–373), known to much of the later Christian world simply as "the Syrian." The great majority of Ephrem’s works are poetry, with the madrāšē ("teaching songs") especially prominent.

This volume presents English translations of four complete madrāšē cycles of Ephrem: On the Fast, On the Unleavened Bread, On the Crucifixion, and On the Resurrection. These collections include some of the most liturgically oriented songs in Ephrem’s corpus, and, as such, provide a window into the celebration of Lent and Easter in the Syriac-speaking churches of northern Mesopotamia in the fourth century. Even more significantly, they represent some of the oldest surviving poetry composed for these liturgical seasons in the entire Christian tradition. Not only are the liturgical occasions of the springtime months a source of colorful imagery in these texts, but Ephrem also employs traditional motifs of warm weather, spring rainstorms, and revived vegetation, which likely reflect Hellenistic literary influences.

Like all of Ephrem’s poetry, these songs express early Christian theology in language that is symbolic, terse, and vibrant. They are rich with biblical allusions and references, especially to the Exodus and Passion narratives. They also reveal a contested religious environment in which Ephrem strove to promote the Christian Pascha and Christian interpretations of Scripture over and against those of Jewish communities in the region, thus maintaining firm boundaries around the identity and practices of the churches.

On the sandbanks of the Pampa River, thousands gather each year for the Maramon Convention. This spiritual gathering transcends mere tradition to become a living expression of faith, fellowship, and renewal. Organised by the Mar Thoma Syrian Church under the leadership of the Mar Thoma Evangelistic Association, this convention began in 1895 and has grown into a dynamic spiritual movement that continues to inspire generations. More than just a series of sermons and hymns, the Maramon Convention is a space where stories are shared, prayers are whispered, and lives are transformed in communal worship. Rooted in the reformist spirit and the eastern theology of the Mar Thoma Church, it seamlessly weaves together tradition and contemporary relevance, addressing theological discourse, ecumenical dialogue, and social concerns while remaining anchored in biblical teachings. This essay explores the historical evolution, enduring impact, and ongoing relevance of the Maramon Convention. By tracing its legacy, we gain insight into how this annual gathering has become a beacon of Christian witness, uniting believers in a shared journey of spiritual growth and renewal. Historical Genesis Gospel teaching and interpretation lie at the heart of Syriac spirituality, shaping faith through sacred traditions, liturgical hymns, and theological reflections. The Syriac tradition, deeply rooted in the early Christian Church, has emphasised the centrality of scripture in worship and daily life. This scriptural foundation has influenced the Mar Thoma Church, carrying forward the Syriac heritage while embracing reform and revival. MARAMON CONVENTION: Where Faith and Change Come Together

Denne præsentation er en del af en foredragsserie præsenteret i HappyHand Ikast - Adventistkirkens genbrug 24. januar - 9. februar, 2025.

Hele serien kan hentes her: https://www.academia.edu/127513752/Foredragsserie_Bibelhistorier_mere_end_myte_og_b%C3%B8rnefort%C3%A6lling_1_9_

Emne: Bibelens historier - mere end myte og børnefortælling.
Velkommen til en rejse, hvor vi først og fremmest skal se på, hvem Gud er, og hvad han gør.

Bibelens første historier:
1. I begyndelsen skabte Gud: Godt, mindre godt eller såre godt?
2. Den store vandflod: Et midlertidigt opgør med ondskab
3. Abraham og Moses: Retfærdiggørelse ved tro

Løfternes tidsalder:
4. David - en tjenende konge: Forbillede på Kristus
5. Profeterne - et barn er født os: Den største overraskelse
6. Profeterne - på den dag: En ny begyndelse

Opfyldelsens tidsalder:
7. Jesus som Tjener: Se dér er Guds lam
8. Jesus som Herre: Han er ikke her, Han er opstået
9. Jesus som Konge: Han kommer igen

Revelation 4 transports us to a breathtaking vision of the heavenly throne, a powerful symbol that weaves mystery, cosmic order, and divine beauty. This chapter reveals the heart of transcendent power, challenging our concept of human authority and progress. Among the twenty-four elders, the four living creatures and the crystal sea, a universal message emerges: true transformation, personal and collective, comes from the balance between tradition and innovation, between humility and spiritual awakening. Discover how apophatic silence and unceasing praise can inspire humanity's path to a future rooted in wisdom and transcendence. Revelation 4 is not just a vision, but an invitation to rediscover the sacred in human progress and to transform power into an instrument of harmony and regeneration.

This thesis presents Thomas F. Torrance's Trinitarian soteriology, and as such seeks to combine the two most common but often separately treated doctrines in his theological cogitation: Trinity and soteriology. It argues that in a circular manner, Torrance's Trinitarian theology is explicitly soteriological and his soteriology is explicitly Trinitarian. This is because he (1) follows Barth's proposal that God's Being is inseparable from his Act, and vice versa, and (2) consistently employs his comprehensive theological rule that the Trinity is "the ground and grammar of theology." As such, this thesis also argues that not only is Torrance's soteriology Trinitarian, but that his soteriology could only be presented, understood and appreciated as Trinitarian. Non-trinitarian or implicitly Trinitarian readings of his soteriology cannot but fail to do justice to Torrance's theological consistency and genius. Furthermore, this thesis argues that Torrance's Trinitarian soteriology is consistent with his scientific and evangelical theology. On the one hand, Torrance's soteriological formulation follows scientific principles because he understands both the arche and telos of human salvation in strict accordance with the Being, Persons and Work of the Triune God. This is referred in the thesis as Torrance's kataphysic soteriology. On the other hand, Torrance's soteriological formulation follows an evangelical procedure grounded in the evangelical content of revelation. Because the content of God's Selfrevelation is the Triune God reconciling the world to himself, Torrance understands that the Three Persons are actively involved in the salvific economy in strict accordance with their hypostases as Father, Son and Holy Spirit. The evangelical procedure and sketch that Torrance employs is derived from 2 Corinthians 13:14, "the grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit." For Torrance, the ultimate telos of human salvation is participation in the very Life and Love of the Triune God. This may be referred to as humanity's perichoretic participation in the Communion of Love that God is. Humanity's sharing in the Triune Communion, however, is a mediated participation, encapsulated in the Athanasian aphorism "from the Father through the Son in the Spirit and in the Spirit through the Son to the Father." All three Persons of the Triune God fulfil distinct salvific agencies in accordance to their hypostases, but their distinct agencies have a united source and goal: the mediation of reconciliation with the Triune God. It is also argued that our participation in the Triune Communion is a human participation, or that we relate with the Triune God as humanized humans rather than as metamorphosized divine beings.

This thesis presents Thomas F. Torrance?s Trinitarian soteriology, and as such seeks to combine the two most common but often separately treated doctrines in his theological cogitation: Trinity and soteriology. It argues that in a circular manner, Torrance?s Trinitarian theology is explicitly soteriological and his soteriology is explicitly Trinitarian. This is because he (1) follows Barth?s proposal that God?s Being is inseparable from his Act, and vice versa, and (2) consistently employs his comprehensive theological rule that the Trinity is ?the ground and grammar of theology.? As such, this thesis also argues that not only is Torrance?s soteriology Trinitarian, but that his soteriology could only be presented, understood and appreciated as Trinitarian. Non-trinitarian or implicitly Trinitarian readings of his soteriology cannot but fail to do justice to Torrance?s theological consistency and genius. Furthermore, this thesis argues that Torrance?s Trinitarian soteriology is consi...

This essay draws from the wisdom of the Syriac tradition to address problems and trends in contemporary society. Particularly the moral and spiritual challenges raised by the all-encompassing category of virtual reality. More specifically, I am interested in showing how a modern appropriation of the wisdom in my own tradition regarding the complementary relation of faith and reason, or religion and science, might help solve what I consider to be core worldwide issues that go to the heart of what it means to be human. I am especially interested in the question of self-identity, sexual identity, the sexual revolution, the relation between sexuality and spirituality, and the apparently growing socalled “addictive” epidemic on internet pornography.

Mission Studies 41 (2024) 321 brill.com/mist Obituary for Roman Zaviyskyy (August 6, 1975-June 29, 2024) Deacon Roman Zaviyskyy was a star of Ukrainian theology. By Western standards, he was in the middle of his academic career when a tragic car accident interrupted his life path. Yet, his achievements amount to those of a senior scholar. His academic journey began with a focus on patristics, culminating in his first thesis on St Gregory of Nazianzus and his Trinitarian theology. His undergraduate studies at the L'viv theological academy of the Ukrainian Greek Catholic Church marked the beginning of his academic career. His transition to modern Orthodox theology during his graduate studies at the Catholic University of Leuven demonstrated his versatility and adaptability. His Master's thesis at KUL, which explored the notion of personhood in the thought of Metropolitan John Zizioulas, was a testament to his evolving academic interests. From Zizioulas, he delved into sources in Russian theology, and his doctoral thesis at Oxford University focused on the Trinitarian theology of the Fathers Sergiy Bulgakov, Georges Florovsky, and Vladimir Lossky. I recall Fr Roman's pride in defending his DPhil at Lambeth Palace in London, where his external opponent, Rowan Williams, served as the Archbishop of Canterbury. After his studies abroad, he returned to Ukraine. Soon, he became the dean of the Philosophical-Theological department at the Ukrainian Catholic University in Lviv. He boosted the University's theological education and international cooperation in this capacity. Memorable is a session of the international Patristic Colloquy on Imago Dei, which Fr Roman helped organize in L'viv in September 2019. Fr Roman Zaviyskyy was a renowned scholar with a wide range of academic interests and a very good friend to many people across the globe. He encompassed an ecumenical spirit yet remained a faithful servant of his Ukrainian Greek Catholic Church. He will be missed in Ukraine and beyond.

В сирийской духовно-аскетической (мистической) литературе, расцвет которой приходится на V-VIII вв., существует несколько понятий, фундаментальных для системы особой ноосферы в этой традиции. При переводе на другие языки они представляли (и представляют) проблему, неверное решение которой нередко создает совершенно новую языковую и культурную игру смыслов, чуждую для языка оригинала. К таким словам принадлежит сирийское myatrūṯā, (), которое обычно переводят как «добродетель», что создает неверное понимание в большинстве контекстов. Именно так (греческим ρετή) его передали греческие переводчики первого тома мар Исхака Ниневийского (Исаака Сирина). В статье вскрывается сложная семантика этого слова, восходящего к основе ytr со значением «напрягать, становиться больше». За идеей преизбытка и напряжения возникает идея совершенства, постепенно переходящая в «нравственное совершенство». В статье дан этимологический и синтаксический анализ слова и его корня. Кроме того, рассмотрены примеры использования слова myatruta в первых шести трактатах Первого тома мар Исхака. Проделанная работа подводит к осознанию необходимой коррекции в понимании и переводе этого слова, так как в большом числе мест оно имеет смысл «аскетизм» или «практика воздержания».

Статья посвящена отражению в эфиопских житийных памятниках социальных практик сирийского иночества. Одной из важнейших была практика перемены имени и даже отказа от имени. В Аксуме эта практика отразилась в житии За-Микаэля Старца и Йе-Мата Либаноса. Несколько перемен имени в жизни каждого из этих житийных героев отражают аскетическую стратегию сирийцев, перенесенную в Аксум. 4 По вопросам проникновения сирийцев и контактам существует богатая литература, см.:

This article describes an interpretive shift that occurred in Roman Palestine during the amoraic period (ca. 200-650 CE). It argues that rabbis of this era and in this region began to identify parts of Psalm 45 in light of Abraham as a form of anti-Christian polemic, a way to present Abraham as the Jewish response to Christ. It then shows that this exegetical framework, which originated as a polemic, developed a life of its own. As late antiquity slowly transitioned into the early Middle Ages, some Jews read other parts of the psalm-and then the entire psalm-as pertaining to Abraham.

This research offers a comprehensive and insightful examination of Ephrem's poetic and symbolic approach to theology, particularly his reflections on the Virgin Mary's role in the mystery of the Incarnation. By focusing on Hymns on the Nativity, the author delves into the ways Ephrem articulated Mary's motherhood, presenting it in its dual aspects: human and divine. The study places particular emphasis on how Ephrem integrates his Christological vision with his Mariology, thus enriching the understanding of both these aspects of early Christian thought. This thesis is particularly valuable in addressing a notable gap in Ephremian studies. While many scholars have undertaken philological, historical, and comparative studies of Ephrem's writings, theological investigations, particularly those focused on Mariology, have been limited. This work bridges the gap by offering a theological perspective rooted in Ephrem's symbolic and mystical expressions of faith.

seventh century, the Holy Mandylion was the only image miraculously created by Christ himself, as a kind of selfportrait “not made by human hands”1. The Letter to Abgar of Edessa was the only text written by Christ himself as a kind of a divine autograph2. This unique status determined the outstanding role played by the Holy Face and the Holy Script in the Christian culture. The stories of these two major relics were closely interwoven. Both have appeared in the same circumstances and were venerated for centuries in the city of Edessa. Both were transferred from Edessa to Constantinople and situated in the Pharos chapel – the imperial church-reliquary of the Great Palace in Constantinople. Both were perceived as apotropeia and magic objects, which sometimes were fused in a single whole. This specific phenomenon of a magic fusion of relics will be discussed in the present paper. I will argue that it influenced considerably Byzantine church iconography as well as the practice of icon-...