Eschatology and Apocalypticism

N 90 n А. Б. Герштейн К вопросу о самозванчестве как о социокультурном феномене С амозванцы разного рода вызывали интерес у современников благодаря неординарности, яркости и трагичности своих судеб. И сегодня они продолжают привлекать внимание представителей многих гуманитарных специальностей -истории, этнологии, антропологии, социологии и др. Фальшивые особы королевской крови; должностные лица, сами себя таковыми объявлявшие 1 ; люди, якобы владеющие определенной профессией; авантюристы, сознательно или волею обстоятельств играющие роль другого человека… кажется, что притворщики разных мастей могут присутствовать в любой сфере человеческой деятельности. Большое число литературных персонажей-самозванцев (Хлестаков, Эдмон Дантес, марк-твеновский принц Эдуард, Том Рипли и другие) косвенно свидетельствует, насколько распространенным был этот феномен в разных уголках земного шара во всевозможных социальных кругах в любые времена. Частота этого явления в мировой истории заставляет задуматься о том, почему предприимчивые люди решались на такой шаг? Как становится ясно из изучения отдельных примеров самозванчества, оно являлось уникальным социальным лифтом, и исследование данного феномена помогает раскрыть своеобразный механизм формирования общественной ткани социальной группы, города, деревни или страны. При изучении феномена самозванчества в истории или литературном дискурсе исследователям важно сосредоточить внимание не только и не столько на неординарных личностях, которые в силу своих уни-1 См, например, о приписывании себе фальшивых воинских званий в послевоенном СССР: Хлевнюк О. В. Корпорация самозванцев. Теневая экономика и коррупция в сталинском СССР. М., 2023.

This article examines Maurice Shadbolt's Once on Chunuk Bair (1982) as a critique of the redemptive myths often attached to war, heroism, and national identity. Set during the Gallipoli campaign of 1915, the play dramatizes New Zealand soldiers' brief occupation of the summit of Chunuk Bair in Türkiye and their ultimate abandonment by British command. While the historical event has frequently been mythologized as a formative moment in New Zealand's national consciousness, Shadbolt deliberately undermines the narrative of glorious failure. The play transforms the battlefield into an apocalyptic space where illusions of imperial honor, martial virtue, and national belonging are unmasked. In this article, I argue that Once on Chunuk Bair systematically dismantles the ideological foundations that have long sustained the myth of redemptive war. Through its portrayal of abandonment, disillusionment, and psychological erosion, the play exposes how constructs such as heroism, identity, and hope are not affirmed through war but progressively destabilized. What is initially imagined as a moment of national becoming, which is anchored in loyalty, sacrifice, and patriotic conviction, is revealed to be a slow descent into uncertainty and futility. This article suggests that Shadbolt does not offer a vision of transcendence or collective rebirth. Instead, he confronts the audience with a battlefield that functions not as a site of transformation, but as a terrain of collapse where inherited ideals are not realized but unmasked. My reading positions the play as a radical challenge to narratives that aestheticize war and memorialize loss without fully confronting their moral and political implications.

The life of a shepherd is an endless tale of labor, struggle, and perseverance. From the first light of dawn until the stars pierce the velvet of night, he trudges across barren fields and treacherous mountains. The rocks cut his feet, the winds bite his skin, yet he presses on because the survival of his sheep and goats depends upon him. Over time, a strange intimacy develops between him and his flock. With a wave of his stick, the animals change direction; with a murmur of his voice, they halt. He breeds them, protects them, and sacrifices his comfort for theirs. His authority rests not upon cruelty but upon care, for the true shepherd knows that his worth lies in safeguarding the lives entrusted to him. But there are those who corrupt this image for darker designs. Some men fancy themselves shepherds of nations, but in truth, they are nothing more than deceivers. They imagine millions of human beings to be nothing but herds to be driven wherever they please. They confuse authority with ownership, leadership with domination. They take the noble staff of the shepherd and turn it into a rod of tyranny. Such is the tragedy we see across our border, where the cool breeze of peace is constantly turned into sparks of enmity.

This study analyzes Bosch’s iconography, compositional strategies, and symbolic detail to demonstrate how his imagery simultaneously critiques human frailty and moral excess while eliciting awe, fear, and reflection. By situating the triptych within the transitional space between the late medieval and early Renaissance periods, it highlights Bosch’s innovative engagement with theological discourse, psychological inquiry, and broader cultural transformations. Furthermore, it traces the enduring resonance of his visual language in the works of later artists such as William Blake and Francisco Goya. Ultimately, The Garden of Earthly Delights emerges as a profound meditation on morality, spirituality, and the precarious tension between divine order and human desire.

One has to look hard to find Futurists with a religious background. When
considering futurism, you may think of Lord Martin Rees, or perhaps Neil DeGrasse Tyson and Yuval Noah Harari at a popular level. For too long, futurism has been associated with secular thinkers and atheist visions of a glorious human future. Carl Sagan was an immense inspiration in the 20th century in presenting the frontiers of science during the period which spanned the Apollo and Voyager missions as well as the Silicon Valley boom of technology. However, Christian voices of the future tend to proceed down one of two tracks: the apocalyptic and the cautionary.

Fitne zamanlarında ne yapılması gerektiğini ifade eden pek çok rivayet, hadis kaynaklarında yer almaktadır. İlgili rivayetler genelde insanlara özelde ise Müslümanlara yönelik uyarı/ikaz türünden ifadeler barındırmaktadır. Bu tür rivayetlerin anlatmak istediği hususlara ve sıhhatine dair pek çok çalışma yapılmıştır. Çalışmamızda da, “herhangi bir rivayette herc, fitne/fiten veya melhame/melâhim kavramının geçmesi onun mutlak olarak fiten rivayeti kapsamında yer aldığını gösterir mi?” sorusunun cevabı aranmıştır. Bu doğrultuda “herc zamanı ibadet etmek, bana hicret etmek gibidir” şeklinde tercüme edilen rivayet esas alınmış, sonuç olarak içerisinde –farklı tarikler de göz önünde bulundurularak- herc veya fitne kelimesi geçen ve ilk bakışta fiten rivayeti olarak algılanan bu hadisin aslında doğrudan fiten kapsamında yer almama ihtimalinin bulunduğu, Hz. Peygamber’in bunu buyururken teşbih sanatı yapmış olabileceği görülmüştür. Dolayısıyla buradan hareketle musanniflerin, rivayetleri bab başlıkları altına yerleştirirken mutlak surette isabetli davranmadıkları ifade edilebilir. Bu yüzden rivayetler, doğrudan kelimeler/kavramlar üzerinden değil, muhakkak rivayetin arka planı ve bağlamıyla da ele alınmalıdır.

Daniel 9:25-27 has long been a focal point in Jewish and Christian eschatology, particularly the identity of the enigmatic "he" in verse 27. While premodern Jewish commentators consistently interpreted the figure as a hostile ruler such as Antiochus IV or Titus, and early Christian fathers as the Antichrist, later Reformers proposed that "he" referred to Christ Himself.

A representative of an Aristotelian school of thought responds to a philosopher in the footsteps of  Plato

"It is unlikely, that many lay-philosophers would understand your mathematical reasoning; I can however see the geometrical manifestation behind it.
One begins with the Octagon of Pythagoras and a square of side (a) and proves the Theorem of Pythagoras, before applying a quadruplistic transformation resulting in a threefold nesting of squares and projects a unit square onto this nesting to define a circumscribed octagon, within a circle of radius (r).
Then (r=5a√2/8 and a=√(8/5) and r=½√5) and one can define the pentagon within the circle of radius (r).
Finding the centre of the nested pentagons as inscribed in a circle of radius r*, then reinitialises the Pythagorean Octagon and allows definition of the geometry of the hexagon as the alchemical 'Star of David' or the 'Seal of Solomon' in the definition of (r*=√[½(1-1/√5)]=0.525731112...).” 

The Stargates of Israel in the Octagon of Pythagoras​

y de la crueldad de los zelotes. Anano, pues, y Jesús, tal fin hubieron, como hemos arriba contado. Después de éstos, así los zelotes como los idumeos echábanse todos contra el pueblo, y mataban a todos cuantos hallaban; no menos que si fueran manadas de sucios animales, eran muertos doquiera que fuesen hallados; prendían a todos los mancebos nobles que podían haber, y poníamos en la cárcel muy bien atados, confiando ganar la amistad de algunos de ellos, difiriendo la muerte; pero con estas cosas ninguno se movía, antes todos deseaban la muerte por no levantarse contra su propia y común patria de todos: fueron todos azotados muy cruelísimamente antes de darles la muerte: fueron con las llagas y con los tormentos todos abiertos, y no pudiendo ya sostener mayor pena los cuerpos de éstos, eran a la postre degollados. Los que de día prendían, de noche los encarcelaban, y sacándoles de allí, si acaso acontecía que algunos muriesen, luego los echaban, por que los otros que quedaban atados tuviesen lugar. Estaba todo el pueblo tan amedrentado, y con tanto temor, que no había alguno que osase llorar públicamente, ni sepultar el cuerpo por más cercano que le fuese: los encarcelados también lloraban secretamente, y por que alguno de los que los guardaban no los oyesen, gemían entre sí, y secretamente se entendían, porque luego en la hora eran castigados y muertos los que lloraban, de la misma manera que fueron aquellos por los cuales ellos derramaban sus lágrimas. De noche cubrían con algún poco de tierra los muertos que podían; y algunas que eran más osados, atrevíanse a ello alguna vez de día: de esta manera murieron doce mil hombres de los nobles. Estando ya éstos hartos de matar por sus propias manos sentenciábamos sin vergüenza, como por juicio y justicia. Habiendo, pues, así determinado matar a uno de aquellos varones nobles, llamado Zacarías, hijo de Baruch, porque enojábanse de verlo tan enemigo de los malos y amigo de los buenos, y que además de esto era rico, y no sólo confiaban robarle sus bienes, pero pensaban que quitarían la vida a un varón harto poderoso para derribarlos a ellos, convocaron setenta varones del pueblo, los más honestos de todos, a manera de jueces, aunque no tenían tal poder, y fué delante de ellos acusado Zacarías por descubridor de sus cosas a los romanos, y decían haber enviado, por hacerles traición, a Vespasiano; pero ni había argumento para creer tal, ni aun tampoco para probar tal cosa, aunque ellos dijeron haber sido enviado y tratado esto, y querían que fuese creído y tenido por muy cierto.

(Specifically written for Oneness Pentecostals) The New Testament consistently calls for churches to be governed by a plurality of elders, not by a single ruler. Oneness Pentecostalism, however, failed to transition from an apostolic model to this elder-led order, clinging instead to its Wesleyan-Holiness and dispensationalist roots. This reliance created a culture of nostalgia and independence, leaving churches without true accountability or shared governance. The path forward is repentance and reform, returning to the biblical pattern of qualified elders leading the church together in unity and faithfulness.

This paper examines the theological and literary construction of eschatological warfare and the ideal body in the War Scroll (1QM) and the Book of Revelation. Both compositions articulate a vision in which present holiness is indispensable for future victory, binding communal sanctification to the cosmic conflict's outcome. In 1QM, the Sons of Light are envisioned as a ritually pure and meticulously ordered army, whose bodily discipline reflects their spiritual readiness. Revelation similarly portrays the victorious as those who have maintained their purity, often described in terms of moral perseverance and faithful witness to the Lamb. This study analyzes how bodily imagery, ritual purity, and ethical conduct are integrated into the broader eschatological frameworks of both texts. Attention is given to the ways each work reconfigures Israel's historical warfare traditions to serve an eschatological narrative centered on divine intervention. By comparing 1QM and Revelation, the paper demonstrates that the body functions not merely as an instrument of combat but as a theological symbol: a vessel of divine holiness preparing for ultimate vindication. The investigation contributes to broader discussions on Second Temple Jewish and early Christian conceptions of the body, warfare, and the interrelation of ritual, ethics, and eschatology.

Comparative studies of John's Apocalypse and the War Scroll (1QM) are limited, typically focusing on the final eschatological battle and the New Jerusalem. Within the context of the eschatological battle, scholars have explored three main areas: (1) the use of biblical traditions in 1QM and Revelation, (2) the active and passive role of battle participants, and (3) shared liturgical elements. However, analyses comparing the genre, function, and role of violence in both works remain scarce and could prevent biased interpretations. This paper seeks to fill this gap by analyzing three key aspects: (1) the genre of 1QM and Revelation, (2) the function of these texts within their communities, and (3) the role of violence committed by the saints toward the wicked in each narrative.

1 DIE TIERVISION: DAS TIER AUS DEM MEER UND DAS TIER VOM LAND "Und ich sah aus dem Meer ein Tier heraufkommen, das zehn Hörner und sieben Köpfe hatte und auf seinen Hörnern zehn Kronen und auf seinen Köpfen gotteslästerliche Namen. Und das Tier, das ich sah, war ähnlich einem Panther, und seine Füße waren wie die eines Bären und sein Rachen wie der Rachen eines Löwen. Und der Drache gab ihm seine Kraft (δύναμις) und seinen Thron und große Macht (ἐξουσία). Einer seiner Köpfe sah aus wie tödlich verwundet; aber die tödliche Wunde wurde geheilt". (Offb 13,1-3) Wer sich mit der Bibel ein wenig auskennt und insbesondere das Buch Daniel im Kopf hat, nebenbei bemerkt die einzige Apokalypse des Alten Testaments, wird die Tiervision des Sehers Johannes, der für das letzte Buch des Neuen Testaments verantwortlich zeichnet, nicht für die Ausgeburt einer kranken Phantasie und den Seher folglich nicht für einen Kandidaten der Psychiatrie ansehen. Was Johannes "schaut", ist vielmehr eine "biblische Monstergeburt": Aus der danielischen Vision mit dem Löwen samt Adlersflügeln, dem Bär mit drei Rippen im Maul zwischen den Zähnen, dem Panther mit den vier Vogelflügeln und dem vierten schrecklichen Tier mit den zehn Hörnern, aus denen ein weiteres Horn herauswächst (vgl. Dan 7,2-8), ist ein neues, noch viel schrecklicheres Tier geworden. 1 Es erhält vom "Drachen, der alten Schlange, die Teufel und Satan heißt" (Offb 12,9) nicht nur seinen Thron und seine große Macht, sondern ist geradezu ein Spiegelbild Satans (vgl. Offb 12,3!). Offb 13,4 zufolge betet die ganze Erde deshalb nicht nur den Drachen, sondern auch das Tier an, gegen das scheinbar kein Kraut gewachsen ist. Wie das vierte Tier Daniels stößt es mit seinem Mund "große Worte" aus, lästert Gott und führt Krieg mit den "Heiligen" (was bei Daniel auf Israel, hier auf die Christen gemünzt ist), um sich schließlich alle Völker der Erde untertan zu machen: 1

It has been well documented that the "way of salvation" was central to John Wesley's thought. But how did Methodists in the nineteenth century express a theology and spirituality of the way of salvation? This article examines formal doctrinal materials from Methodist churches (including catechisms, doctrinal statements, and hymnals) and the testimonies of l'vfethodist men and women to discern how teachings about the way of salvation were transmitted after the time of John and Charles Wesley. Based on these doctrinal works and personal testimonies, the article shows a consistent pattern in Methodist teaching and experience involving a) conviction of sin, b) conversion, c) struggles of the soul following conversion, and then d) entire sanctification.

Η διακοσαετηρίδα της Ελληνικής Επανάστασης οδήγησε στη συγγραφή πληθώρας αξιόλογων (και μη) μελετών δίνοντας λαβή για μια συνολική επανεκτίμηση του ’21 στην ελληνική και διεθνή βιβλιογραφία. Όμως αυτή η ιστοριογραφική παραγωγή, στην πλειονότητά της, διστάζει να επανεκτιμήσει τον Αγώνα ως πολιτικό και κοινωνικό φαινόμενο λαμβάνοντας υπόψη ένα βάθος χρόνου που να εκτείνεται πριν το τέλος του 18ου αιώνα. Η παρούσα μελέτη φιλοδοξεί να καλύψει το ιστοριογραφικό αυτό κενό ιχνηλατώντας τη διαδρομή του μύθου της «ανάστασης» της Ανατολικής Ρωμαϊκής Αυτοκρατορίας, ενός πανίσχυρου συμβολικού αφηγήματος που γεννήθηκε στον ύστερο βυζαντινό κόσμο αλλά επηρέασε την ανάπτυξη και αρχική διαμόρφωση του ελληνικού εθνικισμού.

Το βιβλίο εξετάζει πώς η χρησμολογία, ένα σώμα βυζαντινών και μεταβυζαντινών προφητειών για την «ανάσταση» της Βυζαντινής Αυτοκρατορίας, μεταβλήθηκε από «ιερό» μύθο σε μέσο πολιτικής νομιμοποίησης κατά την εποχή των επαναστάσεων και των εθνών. Με τις ποικίλες προσαρμογές του στη νεωτερικότητα, ο «ιερός» αυτός μύθος αποτέλεσε ιδεολογικό υπόβαθρο μιας εθνικής επανάστασης ενώ συνέβαλε καθοριστικά στη διαμόρφωση της εθνικής ταυτότητας στο ανεξάρτητο ελληνικό κράτος. Από τη μεσσιανική προσμονή των αιώνων της οθωμανοκρατίας ως το κλίμα του αλυτρωτισμού που γέννησε τη Μεγάλη Ιδέα, το βιβλίο αναδεικνύει τη διαρκή δύναμη των μυθικών αφηγημάτων να εμπνέουν, να κινητοποιούν και να κατευθύνουν το συλλογικό φαντασιακό καλώντας τον αναγνώστη να επανεξετάσει τις ρίζες της ελληνικής εθνικής ιδεολογίας.

The song of Moses and the Lamb" (Rev 15:3-4). Sing and celebrate from the margins of culture Abstract: "The song of Moses and the Lamb" (Rev 15:3-4) is a good example of the legacy preserved in the biblical texts on the cultural, social, political and religious contexts in which they were composed. The author of the Book of Revelation is particularly interested in motivating readers to adopt a different perspective to what they were living and to act accordingly with this new point of view, which should be born of the faith in the slaughtered Lamb. Facing the propaganda and terror imposed by the Roman Empire, Christians took countercultural options. This "fascinating and suggestive" song testifies to the ability of Christians to proclaim that the Lamb has made them all a new people, that of those who have been victorious over the beast.

This chapter analyses the religious and metaphysical elements within the Chronography of Gennadios Scholarios, the first Patriarch of Constantinople following its fall in 1453. Written around 1472, towards the end of his life, the work is a profound reflection on the collapse of the Byzantine world, framed by the author's conviction that this catastrophe signalled the imminent end of time. The analysis explores Scholarios's deliberate use of the chronography genre—a form of popular history aimed at a wide audience—to present a didactic and theological interpretation of events. He structures world history from Creation as a divinely guided narrative, employing a typological framework in which the destruction of ancient Jerusalem serves as a paradigm for the fall of Constantinople. Scholarios attributes the city's fate to divine punishment for the sins of its inhabitants and, most significantly, the perceived doctrinal apostasy of the Union of Florence. Furthermore, the chapter examines how Scholarios marshals metaphysical 'coincidences' and popular prophecies, such as those attributed to Leo the Wise, to argue that the empire's demise was not a random occurrence but the fulfilment of a pre-ordained and tragic destiny. Ultimately, the chapter posits that Scholarios's Chronography is a deeply eschatological text. It is rooted in the traditional Byzantine belief that their Christian empire was destined to endure until the Second Coming; therefore, its collapse is interpreted as the final, unambiguous sign of the apocalypse and the reign of the Antichrist. The work encapsulates the theological crisis and traumatic consciousness of the Greek Orthodox world in the immediate aftermath of the conquest.

O presente artigo tem como objetivo refletir teologicamente sobre o conceito do tempo de Deus, compreendendo-o a partir da tradição bíblica, patrística e sistemática. A noção de tempo, ao ser contrastada entre a finitude humana e a eternidade divina, revela tensões entre história, promessa e escatologia. Busca-se, portanto, analisar como a teologia cristã compreende a ação de Deus no tempo humano, destacando a centralidade da encarnação e a esperança na plenitude escatológica.

This paper examines the contemporary enaironmental conundrum which poses a serious threat to human existence. The paper identifus modern industrial and technotogical adaancement, socioeconomic inequalities and the Christian concept of dominionism ai key factors responsible for the present ecological problem. It argues that the present ecological problem requires urgent response, if sustainability of our planet and human existence must be guaranteed. Scholars who haoe sought to address it approached the mstter from ztarious dimensions. Howeaer, a careful analysis of the literature in this respect shozns that majoity of scholars limit their arguments on religion and the ecological problem to the Christian concept of dominionism. As a philosophical research, the paper extends the scope of this debate to include the concept of protectionism in which religious people haae a duty to protect nature. After a careful analysis of the phenotnenon, the paper recommends an eco-religious ethic of adoration, rel)erence, empathy, responsible population control and protection of nature as apossible exitto thepreaalent ecological crisis.

One of the greatest misconceptions ever blamed on The Bible is that Jesus supposedly told us that nobody knows the day or the hour of His Second Coming, not even Him. In reality, however, the scriptural context of this statement, along with the prophetic timelines outlined in The Book of Daniel and The Book of Revelation, reveals a far different truth. To begin with, for many who perceive The Bible in its entirety, they can't help but wonder, if God is truly a God of Set Times—as Scripture clearly portrays Him—then how could Jesus possibly claim ignorance about an event as significant as His Return. And so, by examining the foreshadowing of Daniel's Seventy Weeks and the intricacies of biblical prophecies related to the timing of significant events, we begin to gain insight into the true meaning behind Jesus' words and to see how history is actually repeating itself in a very profound and paradoxical way.

This paper examines the Araruh Adama motif-the recurring biblical theme of cursed earth due to human rebellion-as a theological framework for understanding contemporary climate change and the Anthropocene. Through literary-theological analysis of the motif's development from Genesis 3:17-19 through Revelation 22:3, supported by examination of geological evidence for worldwide deluge and fossil fuel formation, this research argues that environmental degradation follows a consistent biblical pattern of divine environmental judgment in response to human covenant violation. The study demonstrates how the Araruh Adama motif establishes theological precedent for human-caused environmental change, with the global deluge representing the geological implementation of divine curse that created fossil fuel infrastructure enabling contemporary climate crisis. The motif's progression from original curse through flood geology to eschatological restoration provides a comprehensive theological framework for understanding climate change that integrates biblical narrative with geological evidence while pointing toward ultimate divine environmental intervention. Findings suggest that the Araruh Adama motif offers unique interpretive resources for contemporary environmental crisis that neither purely scientific nor traditional theological approaches can provide independently.

Today, humanity is experiencing an unprecedented global crisis in international relations: political instability, economic imbalance, ideological fragmentation, and escalating military confrontations. The legal, moral, and spiritual norms that have long guided civilizations are being ignored or deliberately dismantled. Alarmingly, this intensifying global rivalry is now extending into near-Earth space, where new technologies are increasingly being harnessed not for exploration, but for militarization. In the midst of this turmoil, a critical question arises: Has science reached the correct understanding of space? Could humanity, in its blind technological race, be stumbling into the depths of a reality it does not comprehend? And even more fundamentally-is our prevailing idea of the Universe itself flawed?

Introduzione alla Bibbia (STAA-01/H) 6 CFU Il corso intende introdurre gli studenti allo studio delle questioni letterarie e storicoreligiose legate alla composizione, alla selezione, alla trasmissione e all'interpretazione dei testi confluiti nella Bibbia ebraica e cristiana, con i metodi della critica storica.

This paper examines the concept of spiritual resistance as exemplified in the biblical narrative of Jesus, with particular focus on his confrontation with Satan as recorded in the Gospels of Matthew. Through an eschatological lens, this study explores the theological implications of remaining "unbowed" in the face of spiritual adversity, drawing parallels between contemporary geopolitical conflicts and ancient spiritual warfare narratives. The analysis encompasses perspectives from Yahwehist, Christian, Jewish, and Islamic traditions, examining how the figure of Jesus (known as Yeshua in Hebrew and Isa in Arabic) represents unwavering monotheistic devotion in the face of temptation and persecution.

This paper aims to provide an overview of Tommaso Tesei's book "The Syriac Legend of Alexander's Gate", published in 2024. My paper seeks to highlight the aspects that I believe are most illuminating and decisive in his monograph, drawing also on supplementary bibliography. Tesei's book greatly interested me and was preparatory to the study of ancient Christian literature and its textual tradition, especially in the literary genre of apocalypticism. I hope to continue in this vein in the future.

Аннотация: В Книге Еноха (II), переведённой на славянский язык в ХI-XII вв., концепция творения «от небытья» представлена в форме описания создания демиургом мира с помощью явлений преисподней «из тьмы» и «среди тьмы», как первоначально невидимой реальности. Отcутствие в Книге Еноха отдельного инициального периода чистого света-времени и отнесение дифференциации тверди и вод, как и появления дня и ночи, к первому дню творения, а не ко второму, как в Книге Бытия, высвобождает второй день в апокрифическом чинопоследовании периодов космотворения (согласно пространной редакции) для выпускания Богом космической стихии большого огня, который в воде не угасает. Именно в этот второй космический день, как сообщает Книга, был не только создан, но и свержен один из десяти огненных архангелов со своими ангелами. Вместе с тем в апокрифе само небо уже предстаёт внутренне структурированным на десять последовательных небес относительно исходной периферии развёртывания космоса. Версия создания человека в пространной редакции Книге Еноха (II) не упоминает о том, что человек был создан «по образу» Бога, сообщая лишь, что человек был создан мудростью Бога из семи различных составляющих и может быть из них после смерти вновь воссоздан. Рассмотрение онтологических, космологических и антропологических аспектов апокрифической концепции творения в Книге Еноха (II) позволяет в целом отметить ряд существенных мировоззренческих особенностей по сравнению с традицией её раннехристианских интерпретаций в вопросах о творении космоса в Cвете и Логосе, пространстве и времени, ex nihilo или из видимых и невидимых, а также о творении и пред назначении человека. Ключевые слова: Книга Еноха (II), апокрифы, древнеславянские переводы, творение космоса и человека.

This paper examines the biblical concept of Raqiya ‫)עיקר(‬ as presented in Genesis 1:6-20, focusing on the apparent contradiction between a closed, solid firmament (verses 6, 14-17) and an open atmospheric space where birds fly (verse 20). The study explores how this ancient Near Eastern cosmological concept has influenced modern understanding of celestial space, analyzing the distinction between the Raqiya as a solid crystalline structure described by Ezekiel and John the Revelator versus its interpretation as open atmospheric or cosmic space. Through textual analysis and historical examination, this paper argues that the dual nature of the Raqiya in Genesis reflects both ancient cosmological thinking and has contributed to evolving interpretations of celestial space in modern religious and scientific discourse.

In the modern world the shopping mall has replaced the cathedral as the focus of the community; and religion operates in a buyer's market. Religion can seem entirely subjective. Protestantism has splintered into a thousand sects. The question 'Do all Christians believe in the same God?' has to be refocussed as 'Do all Christians believe in the same Christ?' Is the Church to be identified with Christ, as in the Catholic tradition, or  judged by Christ as in Protestantism? Christ has to reflect the totality of common humanity. A united church can reveal God but a divided Church cannot really and fully do so. The Church in its mission needs to have a federal structure, made strong through mutual love.

The studying of the ideas of pre-Socratic philosophers, which spanned the 6th and 5th centuries BC, represents a real challenge for scholars who need to exert considerable effort. It is a period of ambiguity, perhaps due to the loss of many writings of these intellectuals, or because ancient and modern researchers differed in interpreting their ideas. Xenophanes presented many ideas controversial among scholars. He is known as a believer in the Supreme God, but the gods also played a role in building his religious faith. He distinguishes between two levels of divinity (the supreme God-Gods), which differ in nature and attributes. The researcher assumes that Xenophanes reformed a new conception of the Greek Gods that differs from the traditional image of those gods. The researcher attempts to focus on the study of Xenophanes' fragments, trying to explain his view on the nature of Gods, and to explain his religious beliefs, which are presented through Xenophanes' own ideas, to understand the real message that Xenophanes tried to provide his readers. When Xenophanes attacks popular religious beliefs, it was only an attempt to correct the common conceptions about gods, to change unholy behavior regarding god, and to establish a clear boundary between God and gods, by clarifying the nature of each of them, and by examining divine attributes. The researcher relied on the use of the inductive analytical method in studying the opinions and ideas of Xenophanes, which is based on the analysis of the main sources, and to reach through the study of parts to the overall conclusion related to the hypothesis of the research.

Whereas Fr. Kramer tumbled out, like far flung dice, the events that the Evangelist described, spinning them right down through the centuries, even to our own time, St. John - as we read in his introductory quote - was clearly talking about an early fulfilment of the events that Jesus Christ had revealed to him.

Buck, Christopher. “Bahāʾīs [Supplement 2016]” (4,563 words). In: Encyclopaedia of the Qur’ān Online. General Editor: Johanna Pink, University of Freiburg. Leiden, The Netherlands: Brill. (Published online on December 1, 2016.) DOI: 10.1163/1875-3922_q3_EQCOM_050505.

Updated version of the original 2001 article: Buck, Christopher. “Bahāʾīs.” Encyclopaedia of the Qur’ān Online. Edited by Jane McAuliffe. Vol. One, pp. 197–199. Leiden: Brill Academic Publishers, 2001. DOI: 10.1163/1875-3922_q3_EQSIM_00042. See http://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/bahais-EQSIM_00042.

Note: The Persian (Farsi) translation of this article, بهائیت کریستوفر جورج بوک , was apparently excluded from publication by the “EQ Persian Translation Project,” presumably due to the controversial nature of the Bahá’í Faith (i.e. the problem of a post-Islamic religion) as a legitimate academic topic in an Islamic studies context. See: https://iqsaweb.wordpress.com/2014/06/23/eq-persian and https://www.academia.edu/23185082/Encyclopaedia_of_the_Quran_Persian_Translation_Vol._1.

(con C. Arrighi, S. Recchi, M. Sabatini), in La gloria degli angeli. I restauri delle pitture medievali rupestri della provincia di Frosinone con un’appendice sulla cattedrale di Anagni, a cura di L. Riccardi, Roma, Campisano Editore 2023 (ISBN 9788885795952), pp. 133-160

En este documento presento al Israel de Dios, desde la historia Bíblica de Israel, hasta su identidad actual, resuelvo algunas de las ridículas controversias que han causado división en el Cuerpo de Creyentes por siglos y propongo soluciones para las tres funciones mencionadas basadas en la reciente tecnología de registro distribuído DLT.

En este documento presento al Israel de Dios, desde la historia Bíblica de Israel, hasta su identidad actual, resuelvo algunas de las ridículas controversias que han causado división en el Cuerpo de Creyentes por siglos y propongo soluciones para las tres funciones mencionadas basadas en la reciente tecnología de registro distribuido DLT.

A recent study has proposed that underlying the paraphrase of Isa 6:10 in Mark 4:12 is not Aramaic tradition but an unattested Greek translation based on linguistic confusion in either the Hebrew or the Greek. The present study argues that the paraphrase in Mark 4:12 is better explained in reference to the Aramaic version of Isa 6:10.

This paper results from a lifelong search for truth-truth buried beneath centuries of religious dogma, half-remembered prophecy, and forgotten memories. At its heart lies a singular question: Who was Melchizedek, and why does his fleeting appearance in Scripture echo so powerfully through the ages? What follows is a new synthesis of the Melchizedek story, using the remarkable Urantia Book 1 to fill in some missing pieces.

El periodo del según templo es donde converge teológicamente entrelazando con algunas ideas persas como la angelología, la resurrección y una fuerte cosmovisión redactaría apocalíptica. Es un momento histórico donde los judíos traen de su experiencia en babilonia las sinagogas, como un espacio de adoración en la enseñanza de la ley y oraciones. En el aspecto religioso enfocado por su educación cambia de hebreos a judaísmo religioso. Es así, que este periodo abarca en términos generales desde la llegada del exilio babilónico de Juda hasta el segundo siglo d.C. En el cual, se presentó una agresiva agitación política con el presente mas destacado de la revuelta de los macabeos y la última rebelión judía en los años 135 d.C. Contextualización y caracterización socio-religioso El pedido del judaísmo del según Templo según Torijano, es fechado entre el (siglo III a.E.C y el siglo II d.E.C). Sin embargo, García 1 amplia el periodo de inicio desde el (535 a.C a 70 d.C), pero sigue el mismo hilo histórico al hablar de los antecedentes de este periodo con la destrucción del Templo en 586 a.C. por Nabucodonosor II, y el exilio de Israel en Babilonia en el cual, marco un cambio fundamental de la religión tradicional hebrea al judaísmo. Sin embargo, este nuevo judaísmo no fue monolítico, sino que surgieron diversos grupos, cada uno considerándose el verdadero representante del judaísmo, exactamente esta

KJV Luke 24:49
And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Many Christians today view this field as "kookism," and that is not without justification. But what if we were wrong? What if it were still available, and many practitioners are using it wrongly?