This article represents the first section of the second part of the study
.
. The subjects addressed for analysis are idolatry and iconoclasm in the context of Levantine iconography, seen from the ...perspective of the biblical authors, a totally tendentious, aggressive and contrary vision, in particular, to the archaeological discoveries. The Hebrew lexical fund of the MT was very rich and, later, almost doubled by the Greek version of the Old Testament text translated into the LXX (Septuagint) translation, regarding the denomination of foreign gods, idols and other representations. However, the “de facto tradition” of the Israelites contained a plastic iconography, idolatry and iconoclasm being phenomena that appeared in the post-exile period and called by scientific research “programmatic tradition”.
Akhenaten and the Origins of Monotheism Saavedra, Josué Santos
Espacio, tiempo y forma. revista de la Facultad de Geografía e Historia / Serie 2, Historia antigua,
01/2018
31
Journal Article
Recenzirano
Odprti dostop
When the Sun Ruled Egypt? (pp. 1-31), comienza presentando brevemente algunas de las principales ideas defendidas hasta ahora por los especialistas sobre Ajenatón y su religión; seguidamente, para ...entender los cimientos y posibles motivaciones del atonismo, Hoffmeier ?has to go back nearly 1,500 years before his day to the early dynasties of Egyptian history, especially to the Old Kingdom (...), when the sun ruled Egypt? (p. 4), hablando de los orígenes del dios del sol en la religión egipcia, de las distintas formas de las divinidades solares en el Reino Antiguo (esp. en los Textos de las Pirámides), así como sobre los elementos arquitectónicos e iconográficos que en ese periodo atestiguan un culto solar (pirámides, obeliscos, templos solares, esfinges y disco solar sin y con alas), llegando a la conclusión de que la V dinastía ?represents the golden age of Egyptian history when the sun ruled Egypt? (p. 31) y que Ajenatón buscó emular ese estado de hechos, idea que expresa de manera más contundente más adelante al decir que Atón ?might be thought of as a new god, even God, but he is clearly rooted in the Helipolitan solar religion of the Old Kingdom? (p. 135). Ahora, Hoffmeier defiende que el rey Neferneferuatón ?might be simply that it is Nefertiti herself?, y que ?it is more likely that her new name, coupled with the epithet ?who is beneficial to her husband,? signals the elevation of Nefertiti's status to co-regent, ?her husband? being Akhenaten? (pp. 189-190, misma idea en p. 238), con lo que no estoy de acuerdo comoquiera que el análisis de las evidencias de este monarca que nos han llegado parece indicar, a mi juicio, que debe ser identificado con Merytatón, la hija mayor de Ajenatón y Nefertiti12. Una síntesis de las principales corrientes interpretativas al respecto del mismo se encontrará en Huthmacher, Craig A.: An Interpretation of the Amarna Religion as the Continuation of Amunhotep Ill's Deification Program, (Trabajo final de máster inédito), California State University Dominguez Hills, 2007, pp. 22-39; a completar con Cannuyer, Christian: ?Questions sur la religion d'Akhénaton et son prétendu 'monothéisme', MSR, 59 (2002), pp. 23-82; y con id.: ?La religion d'Akhénaton : monothéisme ou autre chose ? Castle, Edward W.: ?The Foundation Ceremony at Akhetaten?, SAK, 44 (2015), pp. 43-82) y la más que probable reducción del reinado de Horembeb a 14 ó 15 años (Van Dijk, Jacobus: ?New Evidence on the Length of reign of Horemheb?, JARCE, 44 (2008), pp. 193-200) han llevado a fijar con bastante fiabilidad su reinado entre ca. 1343 y 1327 a.C. 5.
La búsqueda de un nuevo consenso en la cristología marcana choca con la opinión exegética que sostiene que el Evangelio de Marcos escaparía a la pretensión de una cristología alta. Además, el nuevo ...consenso fracasa con la opinión de que el Jesús histórico no habría asumido una identidad divina en el contexto monoteísta judío. El artículo, en contra de esta posición y asumiendo la opinión de J. Neusner, sostendrá que el angelomórfismo describe una categoría histórico-cultural que aporta elementos significativos para mostrar relatos de sujetos que se manifiestan en forma de seres humanos o de seres humanos que llegan a ser ángeles. Así, el relato de la transfiguración asume materiales que proceden de un tipo de judaísmo marginal de la Palestina del siglo II a. C. al I d. C., que posee categorías escatológicas dualista, visionaria y del envío de profetas angelomórficos. En continuidad con este judaísmo visionario, el relato de Mc 9,3-11 registra una experiencia visionaria de Jesús y los apóstoles, se discute que la fórmula w;fqh está en función de mostrar una experiencia celeste con Elías y Moisés, en la cual la identidad de Jesús es revelada por el Padre como el Hijo amado, como sumo sacerdote adámico, superior a las figuras angelomórficas de Moisés y Elías, lo cual es coherente con diversos relatos del Hijo del Hombre marcano. El relato muestra, en continuidad con estos antecedentes judíos, que la figura del Hijo del Hombre asume funciones escatológicas aplicadas a Yahveh y en discontinuidad con aquellas expresa que la autoridad del Hijo del Hombre está ya en su condición terrena por sobre las figuras de Elías y Moisés y de los ángeles y demonios, y sometido al Padre.
Christians and Muslims both believe that there is only one God, but they differ over how this God is one, with Muslims rejecting the Christian doctrine of the Trinity. This study first surveys ...Islamic arguments against the Trinity from the Qur’ān, historical corruption of doctrine, and reason. It then widens the scope of the discussion in order to find bridges between the Islamic and Christian doctrines of God. After explaining that the rationale behind the doctrine of the Trinity is that God saves in Christ, the study draws parallels between, on the one hand, the Islamic doctrines of the simplicity of God’s essence, the unity of God attributes, the uniqueness of God acts, and God’s exclusive worthiness of worship and, on the other hand, the Christian theological categories of the immanent Trinity and the economic Trinity, the doctrine of God as Father, Son, and Holy Spirit, and Christian devotion to Christ.
Introduction: the article reveals how extremism and terrorism are perceived in different mental civilizations: paganism (polytheism), monotheism and scientific worldview, from the standpoint of the ...legal consciousness of ordinary, canonical and secularethnic groups. The aim is to show that those phenomena which in the modern world are called extremism and terrorism and are subject to criminal punishment were perceived in exactly the opposite way in the mental eras of paganism and monotheism. Research methods: we use analysis of historical information about the phenomena of extremism and terrorism in different eras, related to the civilizational mentality of ethnic groups and peoples; we also use generalization (synthesis) of the information obtained. Results: revealing the attitude toward the phenomena that are now called “extremism” and “terrorism” in different mental civilizations allows us not only to understand the historically determined nature of these phenomena, but also to build an adequate system to counter them by changing existing approaches and methods. Conclusions: modern religious extremists and terrorists representinterests of the religious worldview and the way of life that are leaving the historical arena. Their re-socialization should be carried out taking into account civilizational mentality of religious people, relying primarily on the tolerant capabilities of the Holy Scriptures themselves. In the coming years, against the background of the natural decline of religious extremism and terrorism, there will be a rise of such types of “secular” extremism and terrorism as political, social, racial and linguistic, i.e. all those types of extremism that are listed in Articles 280 and 282 of the Criminal Code of the Russian Federation. In order to counteract these types of extremism, it is necessary, first of all, to develop high legal awareness in citizens; in this regard, it is crucial that educational and psychological services of the Russian Penal System carry out systemwide and purposeful work in this direction.
Keywords: extremism; terrorism; monotheism; paganism; scientific worldview; religious wars
La más reciente obra de Jürgen Habermas intenta revalorar la religión en la sociedad actual. Para esto trata de encontrar conexiones genealógicas entre los contenidos seculares y las cosmovisiones ...surgidas en la Era Axial, entre ellas el monoteísmo judío. En el presente artículo intentamos proponer que un abordaje genealógico del monoteísmo desde la perspectiva de los involucrados tendría que partir del contexto de origen no detectado que constituye el universalismo ético del judaísmo: el código noájico. Para ello analizamos elementos narrativos y conceptuales de culturas axiales y no axiales y evidenciamos sus paralelismos con las siete leyes de los hijos de Noé como núcleo moral de la humanidad.
In Chapter Five, in a more detailed analysis of the aforementioned narrative of Salman al-Farsi’s geographical and spiritual movement from Zoroastrianism, through ascetic Christianity, finally to ...fulfillment in Islam, Bowman characterizes the tale as ecumenical because of its positive portrayal of most of Salman’s Christian masters. ...a christological resonance in the very fibers of monastic piety cannot easily be squared with the anti-Trinitarian monotheism espoused by Islam from very early in its history. Though to my mind Bowman does not succeed in explaining Muslim interest in monastic piety as a manifestation of a “Believers’ movement,” his portrayal of the manifold interactions of Christian monks and monasteries with Muslims on an official as well as private level is vivid and suggestive, and could serve as an introduction to this rich field for research into a more comprehensive history of the medieval Middle East.
The following article is a prolegomenon for an extensive study of iconography (representations and symbolization) and iconology (reception and explanation) manifested in the religions of Ancient ...Israel. Thus, this first part presents an analytical contextualization of the primary sources, like references from the Old Testament, epigraphic records and archaeological data. All these are seen from the perspective of specialized literature with the specificity of the subject areas involved in such a hermeneutic process.
The question "Why do Jews observe Kosher?" can be answered in many ways, not unlike the question "Why do Catholics go to Mass?" The observance may be the result of habit, social pressure, or ...something else. The prohibition on driving or being driven on the Sabbath, which forces one to walk to the synagogue, may encourage exercise and thus have a health benefit. ...if I elect to walk to the synagogue for this reason, I would be negating the theological significance of Sabbath observance. ...the problem is much more painful and embarrassing.
PDF
