Honor Of God Research Articles

«ОТЧИЗНА», «ОЙЧИЗНА» В УКРАЇНСЬКИХ ПИСЕМНИХ ДЖЕРЕЛАХ РАННЬОМОДЕРНОЇ ДОБИ

The article analyses the words оtchyzna (fatherland), оіchyzna (homeland) to denote ʻnative landʼ and ʻpatriaʼ, the phrase оtchyzna nebesnaia (fatherland heavenly) «Kingdom of Heaven» in dictionaries and texts of the 17th century. The experience of studying the word / concept / notion / term оtchyzna (fatherland) is characterized according to the historical and philosophical works, research in cognitive linguistics, linguocultural studies. The conclusion about the latent ethnomynicity and semantic hybridity of the concept of оtchyzna (fatherland) is confirmed. The meaning of the word оtchyzna (fatherland) ʻnative landʼ, which denotes the personal, individual space of the subject, оtchyzna (fatherland), оichyzna (homeland) ʻpatriaʼ as a collective-social, interpersonal space for the people who inhabit it. The first of them is associated with the use of Ukrainian nouns zemlia (land), rod (family), dom ottsa (father’s house), pronoun adjective moia (my), adjective vlasnyi (own). Conceptual features specify the place of birth of the subject, parental home, family. side, to society / people. The word оtchyzna (fatherland) ʻpatriaʼ is combined with the attributes of nasha (our), mylaia (dear), functions in a constant expression za сhest bozhuiu (for the honour of God), za viru sviatuiu (for the holy faith), zа оtchyznu myluiu (for the dear homeland), combined with predicates of urodyla (she gave birth to someone), vykhovala (she brought up someone), oboimuiet (she embraces someone), creating a metaphorical series that correlates with the image of the mother. In this sense, dom otchyznyi (fatherland’s house), оtchyzny dom (fatherland’s house), оichyzna (homeland) (the latter – in the first half of the 17th century) are also used. The perception of оtchyzna (fatherland) as a territory to be protected is represented in the semantic relations of “steadily fulfilling one’s civic duty to the fatherland” sluzhyty otchyzni (to serve the fatherland); “to be faithful, devoted to the fatherland” virne sluzhyty (to serve faithfully); “it is necessary to defend the homeland” оtchyznu boronyty (to defend the homeland), prolyvaty krov (to shed blood), “civic duty dominates personal values”. Conceptual features are verbalized as «volnost оtchyzny» («freedom of the fatherland»), «tsilisnist оtchyzny» («the integrity of the fatherland»), «pozhytechnist nauky dlia оtchyzny» («the usefulness of science for the fatherland»), «liubov оtchyzny» («the love of the fatherland»), defined as the collective and social values of Ukrainians of the 17th century.

The Main Proposals for the Content of Moral Theology in the Light of the Documents of the Council’s Renewal

In the analyses to date only the conciliar guidelines concerning the basic issuesof moral theology have been considered. %is does not mean at all that in thedocuments of the Council’s renewal there are no indications on many issuesthat are simply discussed in the detailed part of moral theology. Such a subjectis the issue of religious freedom, which is linked to the treaty on faith. %eCouncil’s postulate is also to discuss the problem of the priesthood of the faithfulin connection with the treatise on the honour of God (de religione). Moralissues of dialogue and ecumenism, including the participation of Catholicsin the religious life of other faiths (communicatio in sacris), are awaiting elaboration.%e Council’s guidelines for the moralistic theologian also refer to theissue of contemporary social life, which has become the subject of the secondpart of the Gaudium et spes Constitution and were developed by Paul VI in theencyclical Populorum progressio.It seems superfluous to give a complete list of conciliar indications in thearea of moral theology which relate to detailed topics of this theological discipline.In the Council’s renewal of theology, it is not a question of seeking newcontent, but of showing the “old” truths and principles in a living relationshipwith the revealed word of God, taking into account the needs of the humanrace of our time.

Upsurges of Timelessness: The Becket Tale between History and Dramaturgy in Tennyson’s Becket, Eliot’s Murder in the Cathedral and Anouilh’s Becket, or the Honour of God

The primary concern of this study is to explore the dramatization of the story of Archbishop Thomas a Becket, in three different plays by three prominent playwrights. These plays are Tennyson’s Becket, Eliot’s Murder in the Cathedral, and Anouilh’s Becket, or the Honour of God. The study examines the three plays in the light of their manipulation of the details of Thomas Becket’s contest with Henry II. The shifting relationship between the two men raised fascinating questions that were considered useful materials for playwrights. From the narrow confines of historical conflict, each of the three writers presented a unique artwork of a different dramatic vision. Through shedding light on the tale of the murder of Thomas Becket, this study highlights the significance of his fatal conflict with King Henry II to each of the three dramatists. First, it investigates how Tennyson’s primary purpose was to write a work of “documentary” authenticity. Then, this paper clarifies how Eliot’s interpretation of the play is a religious symbolic one. It also explores how Anouilh’s employed the Becket tale to present his perspective of the dilemma of twentieth-century man. Thus, the purpose of this paper is to demonstrate how the different interpretations of the story in the three plays are not only distinctive in themselves but are also, in varying degrees, relating the past to the present.

A plea for the honour of God: Gisbertus Voetius’ mission proposals at the National Synod of Dordrecht and his mission theory

This article searches for the dynamic in human terms that produced today’s global church. It will focus on the role and the vision of Gisbertus Voetius (1589–1676), the father of the Reformed science of missions. As a significant representative of early modern Reformed theology, Voetius set his seal on the mission paragraph in the decisions of the National Synod of Dordrecht, held in 1618–1619 in one of the oldest cities in the then young republic of the Netherlands. In addition is the far-reaching influence of his mission principles in Reformed missions. The focus in this study is on Voetius’ missiology which, as we will see, is that, in the whole discipline of his theology and mission ideas, the honour of God was his highest aim.

Emotional Rescue

AbstractIndividuals, city-states, and small-scale communities of worshippers memorialized instances when they were rescued from danger. They did so in a variety of ways, from staging fictional accounts of danger and deliverance to the public praise of local patriots and annual festivals in honor of gods and goddesses for their roles in saving the community. This article examines the significance of epigraphic narratives of endangerment and rescue from the third centuryBCto the third centuryAD. It argues that these inscriptions joined individuals into an emotional community of those whose lives had been touched by the gods. These epigraphic narratives point to the social significance of having a status as one rescued by the gods. Talking about one’s own weakness, vulnerability, and misfortune was a key way for individuals andpoleisto claim rights and privileges within communities, between them, and across time.

Quelques réflexions sur l’amitié sur l’exemple de „Becket ou l’honneur de Dieu” de Jean Anouilh

A FEW REFLEXIONS ON THE FRIENDSHIP IN BECKET OR THE HONOUR OF GOD BY JEAN ANOUILHThe above work is a conjecture on a new interpretation of the complicated friendship between Henry II, King of England, and Thomas Becket, saint martyr, as characters in Jean Anouilh’s play Becket or The Honour of God. They have little in common, and it seems that everything divides them. An analysis of this opus is used as a starting point to a general reflection on the influence of external factors such as social status and political framework, as well as internal factors such as personality traits, value system, and propriety on particular stages of friendship. The analysis is also an attempt at defining the concept of friendship presented in the play.

General

General William J. Urbrock, Isaac M. Alderman, John W. Wright, George C. Heider, Christopher T. Begg, Thomas Hieke, David A. Leiter, and Fred W. Guyette 1. [Lev 19:28; Isa 44:5] Mark W. Chavalas, "Unholy Ink: What Does the Bible Say about Tattoos?" BARev 42 (6, 2016) 22, 68. C. discusses Lev 19:28 (which prohibits cutting or marking the body) and Isa 44:5 (which speaks poetically of inscribing God's name on one's arm).—W.J.U. 2. Jeffrey L. Cooley, "Astral religion in Ugarit and ancient Israel," JNES 70 (2011) 281-87. In this, the first of two articles, with the goal of examining the relationship between astral religion and celestial divination in Israel, C. asserts that astral religion was part of both state and domestic life, citing evidence from Ugarit, the southern Levant and the HB. He concludes that astral religion was an integral (not foreign) aspect of Israelite religion, particularly as it concerned the stars as the Host of Heaven.—I.M.A. 3. Collin Cornell, "What happened to Kemosh?" ZAW 128 (2016) 284-99. Kemosh and Yhwh initially were patron deities of their respective Iron Age Levantine kingdoms and shared various similarities of profile. The postnational history of Kemosh can possibly help isolate the historical and intellectual events that distinguish Yhwh from Kemosh. Both deities underwent "the Greek interpretation" by being identified with their equivalent in the Greek pantheon. Unlike Kemosh, however, Yhwh's evolution included a counterbalancing force, i.e. inscripturation. Kemosh devotees never gathered prophetic oracles and regional stories about Kemosh; their deity was simply assimilated to the Greek god Ares, without remainder. [Adapted from published abstract—J.W.W.] 4. Estée Dvorjetski, "From Ugarit to Madaba: Philological and Historical Functions of the marzēaḥ," JSS 61 (2016) 17-39. The marzēaḥ or marzēḥā has long been understood as a socio-religious association that gathered for ritual feasting and drinking. The institution is known in a number of geographical locations in areas where the various North-West Semitic languages were used. The relevant texts range from prebiblical to biblical and postbiblical and stem from Ugarit, Ebla, Phoenicia, Emar, Palmyra, the Land of Israel, Elephantine, and Nabataea. Festivals took place in honor of gods and kings and were associated with temples and banqueting sites. D.'s paper attempts to demonstrate that the marzēaḥ is most convincingly interpreted as an association for periodic religious celebrations, not only for the cult of the dead, but also in connection with special feasts, sacral sexual orgies and performances in theaters. [Adapted from published abstract—G.C.H.] 5. F. E. Freeks, "Old Testament Figures as Possible Current 'Mentors': Exploratory Pastoral-Theological Reflections," SJOT 39 (2016) 236-48. F.'s article explores the possible role of a "mentor" figure based on theoretical pointers offered by OT personages. Throughout the article, mentoring is treated according to the approach of T. van der Walt (2007). Among the OT figures considered by F. are Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Elijah, Elisha, David, and Solomon. They were [End Page 1] selected for treatment by F. in virtue of their status as leaders and guides. In F.'s view, the OT narratives about these figures coupled with van der Walt's mentoring theory are of potential significance for today's discussion concerning the role of a father as mentor in the home. [Adapted from published abstract—C.T.B.] 6. Michah Gottlieb, "Oral Letter and Written Trace: Samson Raphael Hirsch's Defense of the Bible and Talmud," JQR 106 (2016) 316-51. Isaac Heinemann has argued that S. R. Hirsch espoused a consistent philosophy of Judaism throughout his literary career from The Nineteen Letters of 1836 onward. G.'s essay, for its part, seeks to show rather that Heinemann's affirmation, which is shared by many Hirsch scholars, is mistaken. In The Nineteen Letters, Hirsch writes as a representative of the German Jewish majority of the time and seeks to respond to Reform challenges by justifying Orthodoxy using the Protestant/maskilic categories of letter and spirit, which leads him to portray the Bible as primary and...

Producing Christian docility: The female body in contemporary American evangelical dance

Abstract Contemporary American evangelical dance, both in novice and professional iterations, is a burgeoning subculture, that in its pursuit of excellence in honour of God, deploys many of the dominant discourses of power utilized by western concert dance, such as ideal body type in terms of size, race and gender. In addition to these discourses, contemporary Christian dance establishes additional discourses of power designed to promote an evangelical Christian message through such elements as movement vocabulary, costume and musical accompaniment. Dance studies scholars have utilized Foucault’s notion of ‘docile bodies’ as a technology of power to investigate the practices of ballet pedagogy and performance in western concert dance in general. However, no scholars to date have looked at the particular ways in which these practices are implemented by the subculture of American evangelical dance. This article examines the practices of two contemporary, professional, Christian dance companies in terms of movement vocabulary and costume choices to uncover the complex ways in which these companies cultivate discourses of power that contribute to a particular kind of docile body, the docile body that is controlled, disciplined and de-eroticized for Christian worship. I argue that uncovering the ways in which these practices contribute to docility in Christian dance leads scholars to a greater understanding of the dynamics between religious beliefs and the body in contemporary society.

Health Hazards Linked to Festivals: An Overview.

A festival or gala is an event that is ordinarily staged by a local community that centers around and celebrates a unique aspect of that community. Among many religions, a feast is a set of celebrations in honor of God. Each population and community has specific rejoicings and feasts.The joy and jubilation in these solemnities alleviate psychology stress and, hence, one's health. Nevertheless, there are health hazards and risks that are associated with these festivals. The practices in such festivals vary, as do the patterns of health problems among them. Yet, they share many features. For example, in all festivals, people enjoy traveling to see their relatives and loved ones. Thus, they are a common time for travel-related health problems. Travel to these festivals and celebratory activities at the festival site can lead to severe disabling injuries or death. Language: en

Richard Bourke: For the Honour of God and the Good of Man

The Church Act (1836) was arguably the most significant ecclesiastical legislation in Australia's history, as it profoundly impacted on the nation's social and political development in its formative years. The Act was instigated by Governor Richard Bourke and was welcomed by the people as establishing “religious equality on a just and firm basis.” However, historically it is often categorised as being part of Bourke's liberal reform agenda where the legislation's attributes of religious toleration have been magnified and its function to expand Christianity minimised. The fact that Bourke was a devout Christian is something that none of his biographers have disputed, but this belief is rarely portrayed as fundamental to his motives. This article explores the nature of Bourke's Christianity and discusses how that influenced his public policy in relation to religion and education. It reveals a complex man who had sincere orthodox Anglican faith, but recognised the part played by other denominations in the Christian mission. This examination will demonstrate the difficulty in differentiating between secular and spiritual motives and intentions in this period.

Flight from persecution and the honour of God in the theology of Peter Martyr Vermigli

This article explores the writings of Peter Martyr Vermigli dealing with the matter of flight from persecution in which he had a personal interest and involvement. After review of the literature and comparison with other Reformation theologians, Vermigli’s thought is examined in detail. This examination clarifies Vermigli’s reasoning, but also evaluates it in relation to his person to help understand the practical import of his thought.

The end of Jesus' mission and the honor of God in the Qur'an: the search for common ground between Muslims and Christians

Jesus is important for both Muslims and Christians, and this has led some in both groups to search for common ground concerning him. Nevertheless, two important points of disagreement concern the Christian claims that Jesus is the Son of God, and that Jesus was put to death on the cross. The present article focuses on the last point, noting four key qur'anic passages (Q 3.55; 4.157–8; 5.117; and 19.33). Muslim commentators have mostly denied the historical aspect of Jesus' crucifixion, advocating some version of a substitutionist theory whereby the Jews crucified someone other than Jesus, while Jesus himself was taken alive by God into heaven. Muslim–Christian dialogue on this issue remains problematic. The present article encourages mutual exploration of a theological dimension of the end of Jesus' mission, that of the honor of God. Both Muslims and Christians affirm that God maintained his honor by thwarting the Jews' attempt to get rid of Jesus. The usual Muslim belief is that God rescued him alive to heaven before the crucifixion, while the Christian understanding is that God vindicated Jesus through the resurrection and ascension. Similar views of God's honor through his intervention regarding Jesus can contribute to positive Muslim–Christian dialogue.1

Implikacje dialogu – studium na temat spotkania Jetro i Mojżesza

Perykopa dotycząca spotkania Jetro z Mojżeszem (Wj 18, 1–27) dostarcza wiele intere­sujących wniosków na temat natury dialogu międzyreligijnego. Korzystając z biblijnej egzegezy, analizy literackiej, a także z komentarzy rabinów, podjęto w artykule zadanie zbadania charakteru i konsekwencji dialogu. Uznając spotkanie kapłana madianickiego i Mojżesza za „moment dialogiczny”, szczególnie podkreślono znaczenie wymiany darów w procesie omawianego dialogu. Aby ów dialog mógł się dokonać, Jetro najpierw usłyszał i wyruszył na pustynię, a z kolei Mojżesz wyszedł naprzeciw swego teścia i opowiedział, co Bóg uczynił z Izraelem. Owocem tego dialogu okazało się złożenie ofiary całopalnej przez kapłana Jetro, udział w kulcie na cześć Boga JHWH. Dokonująca się w ten sposób wymiana darów przyczyniła się do rozwoju życia wiary osób dialogujących. Dialog Jetro i Mojżesza nacechowany zaufaniem, szacunkiem i pokornym przyjęciem dobrej rady może stać się wzorem czy też ikoną dla każdego dialogu międzyreligijnego i ekumenicznego.

GÖK TÜRK HEYKELLERİ NE ZAMAN YONTULUYOR VE DİKİLİYORLARDI? (KÜL TİGİN'İN KARISININ HEYKEL PARÇASI ÖRNEĞİ İLE BİR BAKIŞ)

There are big differences in the way of sculpting technique between agrarian and nomadic cultures. Empires like Assurs, Hittites, Romans and Greeks, sculptures were mostly erected in honor of gods, goddesses, emperors and sometimes just plain people. But in nomadic cultures especially in the Gok Turk period, statues represent only the dead person (both men and women). Again Gok Turk statues were not found to be erected in temples, backyards or on the streets, but only in cultic sides where shaman performed a ritual for the soul of dead man or woman. Some of those Gok Turk statues show very strong portrait features. Since there is no name carved on them we do not know whom they belonged to, but probably in their time people were aware of that. Contemporary Turkic nations like Kyrgyz and Kazakh who are living in Asia, avoid determining a grave for people before they die. It might call as a taboo because they even avoid talking about someone's death. They believe that, this is a bad omen for the living. So if their ancestors carved the statues for the dead, then we should ask when those statues were carved: After death or while they are still alive. The article will try to seek an answer to the question posed above with the help of the statues part considered as a wife of Kul Tigin found in the ritual site.

‘You cannot sell liberty for all the gold there is’: promoting good governance in early Renaissance Florence

During the Medicean ascendancy in Renaissance Florence, the city's Dominican Archbishop, Sant' Antonino Pierozzi, used the power of the pulpit to ensure that deeds undertaken by citizens were motivated not by self-interest (bonum particulare), but rather by the honour of God and the good of the republic – the common good of all (bonum commune). This article considers a range of texts from which he derived a language to express his particular vision of the city and its governance. I argue that preachers kept the idea of libertas alive in the consciousness of the city's inhabitants by drawing on sets of words that had both historical and contemporary resonance. Indeed, in the case of Florence and Archbishop Antonino, direct verbal borrowings served, at least implicitly, to link particular utterances to a long tradition and to shared ideals originating in the city's past. The article concludes with an examination of his hitherto unrecognized borrowings from the treatise on the cardinal virtues by Henry of Rimini OP, addressed to the citizens of Venice of the late 1290s, and with a reflection on how these words, envisaged for the polity of another time and place, had potency and authority within contemporary circumstances.

Die Heilige Gees en gebed in die erediens

The Holy Spirit and prayer during the service Prayer in the worship service is pre-eminently a pneuma- tological reality: prayer is a gift from the Holy Spirit. The ques- tion that is addressed in this article is: Which decisive function does the Holy Spirit fulfil in the elements of the prayers in the worship service? Aspects that are discussed include the work of the Holy Spirit in the service events, especially in prayer and the essence of the service; the elements of the service prayer; the congregation’s participation in the service prayers; and the relationship between Scripture reading and preaching to service events. The Spirit works the most intimate relationship between the prayer believers and Christ, and so with God the Father, this is the trinitarian grounds for the service prayer. Prayer entails spiritually entering God’s holiness, directly addressing God, the confession of the believers and the most important part, their gratitude. In prayer it is above all about the honour of God. Elements of the worship service prayer include honour and awe for God (praise) and gratitude towards God (saying thanks), a realisation of sin and repentance (humiliation and confession of sin), invocation that can even be a lamentation, dependence and a Christian attitude of love (intercession). The relationship of Scripture reading, preaching, prayer, worked by the powerfull work of the Holy Spirit, is a causal relationship of community with God in Christ with his gathered congregation through revelation to confession and worship.

Horror Crime or Bad Habit? Blasphemy in Premodern Europe, 1200–1650

In public debates the issue of blasphemy is often marked as a modern phenomenon. In fact, blasphemous speech acts were also an integral part of everyday life in the Middle Ages and in Early Modern Europe. Cursing and swearing, oaths and other blasphemous utterances were used in all strata of society. While enraged preachers condemned this mortal sin and various laws threatened with capital punishment, the common practice was different as most blasphemies passed with minor punishments or even without any kind of prosecution. Attacks on the honour of God were constituent elements of everyday conflict behaviour. Blasphemy therefore must not be misinterpreted as indication of religious indifference or even unbelief, but rather as different usage of the religious sphere in premodern times.

Judith the Heroine? Lies, Seduction, and Murder in Cultural Perspective

Many readers have questioned Judith's status as heroine, describing her behavior as morally reprehensible at worst and morally ambiguous at best largely on the basis of her use of deceit to establish herself in the camp of the enemy and to lure Holofernes into a position of weakness. A study of the use of deceit in the Hebrew Scriptures, Pseudepigrapha, and classical Greek literature as an acceptable—even praiseworthy—virtue to be employed when advancing the interests of one's reference group against outsiders shows Judith to be acting very much in line with the path defined as virtuous in Mediterranean cultures. Judith finds herself in the midst of a web of honor challenges and uses culturally appropriate strategies to defend her honor, the honor of her people, and the honor of God.

“To Lose One’s Soul”: Blasphemy and Slavery in New Spain, 1596-1669

“To Lose One’s Soul”: Blasphemy and Slavery in New Spain, 1596-1669

MARIJN DE KROON, The Honour of God and Human Salvation. Calvin's Theology according to his Institutes. T.&T. Clark, Edinburgh & New York 2001, xix + 230 pp. ISBN 0567087794. £25

MARIJN DE KROON, The Honour of God and Human Salvation. Calvin's Theology according to his Institutes. T.&T. Clark, Edinburgh & New York 2001, xix + 230 pp. ISBN 0567087794. £25