Name Of God Research Articles

Analytical causation in Islamic philosophy

Analytical causation is a type of causation that is often overlooked in philosophical textbooks. This type of causation is contrasted with external causation. In modern times, contemporary philosophers have made efforts to show the importance of this category of causation. Nevertheless, there are many ambiguities surrounding the nature of this type of causation that must be removed before it can find its proper place in Islamic philosophy. First of all, the nature of this category of causation must be determined. In order to accomplish this, the terms concept, meaning, instance and individual should be defined. The clarification of these terms shows that philosophy is essentially concerned with meaning. Secondly, it must be shown how one thing can be the instance of numerous concepts and meanings without any contradiction arising. These two premises can help clarify how analytical causation is not philosophically problematic; rather, it is imperative and necessary. Historically speaking, Islamic philosophers never explicitly mentioned analytical causation as a separate type of causation. Nevertheless, in many places, they used the term causation to refer to cases where there is no external existential distinction between a cause and its effect. Muslim philosophers unanimously agree upon the principle that states that there is no mutual concomitance without causation. Based upon this principle, it is possible to demonstrate that there is causation between things that do not possess external existential distinction with one another but that mutually necessitate one another, such as existence and quiddity, two essentially necessary beings (such as the names of God and His essence) and two essentially impossible beings (such as a vicious circle and the priority of something over itself). This in turn shows the possibility of analytical causation. Another important discussion related to the subject of analytical causation is the differences between analytical and external causation. Although these two categories of causation have properties in common, there are also some fundamental distinctions between them. By way of example, in analytical causation, causation is a secondary intelligible. This is why it is a primary intelligible in external causation. What is more, in analytical causation, cause and effect are not instances of contraries. There are other distinctions between analytical and external causation. These and other important aspects of this discussion will be examined in this paper.

Богословие как икона: феноменологическая интерпретация греческих отцов церкви у Ж.-Л. Мариона

The paper analysesinterpretations of the Church Fathers by Jean-Luc Marion, a leading figure of the French Phenomenology. For Marion, the theological dis­course should function as an icon: the task of theology is to make God manifest as invisible and inaccessible. According to Marion, Areopagite’s theology is not, properly speaking, “apophatic” or “negative”, because the aim of the theological discourse is not to produce either positive or negative statements concerning God; indeed, such a discourse would remain a captive of onto-theology and would function as an idol. Areopagite does not only name God, he praises divine names in prayer. This allows Marion to interpret Areopagite's theology as a per­formative speech act where praise acts by transforming the speaker. This per­formativity, which is proper to the theological discourse, is inseparable from a particular kind of phenomenalisation of God, although the mode of this phe­nomenalisation differs from that of the apophantic discourse. Divine names do not describe God, but praise Him as the Requisite, making the speaker the one who requires. In later works, Marion interprets divine names as “saturated phe­nomena”. The theologian cannot be described as an agent of phenomenalisation of the Revelation, even though he remains a receiver and a medium of this phe­nomenalisation, thus acquiring the status of its witness, the status of a “gifted one” (l’adonné): receiving his very self from what is made manifest in this phe­nomenalisation. The divine name appeals to the speaker, who makes this calling manifest in his naming reply. The Revelation is revealed to the theologian, and hereby the Revelation reveals the theologian himself.

Bits and Pieces: On Heather Bamford's Cultures of the Fragment

Bits and Pieces:On Heather Bamford's Cultures of the Fragment Simone Pinet We have all seen medievalism take its work with fragments into a more serious engagement with the idea and theory of them in recent years, with research groups, blogs, and collaborative websites and journals across Europe addressing medievalism's fragment(ary) cultures, but Hispanomedievalism had yet to collect pieces to compose a corpus. With this book, Heather Bamford tackles this corporal and archival incompleteness, proposing ingenious solutions to the multiple challenges and opportunities offered by this dispersion and lack of a critical thread. The five chapters, introduction, and afterword are followed by an appendix with different sections of Mohanmad de Vera's Breviario Sunni; a bibliography; and an index. I will go briefly through the chapters to underline those critical concepts that are mobilized in each, and that have in some form remained with me, working with each other to make me reconsider the texts Professor [End Page 27] Bamford studies. And already here, I want to highlight how curious I find it that Bamford's book speaks to its community of readers as individuals: first when reading and, now, when writing about it I am reacting to how I experience those processes Bamford describes, to my own sense of the practices of literary and cultural criticism, to my own considerations and methods, suggesting that the archive itself is a series of fragmentary, personal, approaches—one is convinced already, before one begins. Starting with the distinction between the fragment and the fragmentary text in the first chapter, Bamford asks us to open up the concept and consider the fragment not only as object but simultaneously as the practice of reading and commenting literary texts (and indeed, even beyond them), considering how much of our everyday critical practices are those of fragmenting, of cutting up and setting apart, of imagining wholes and parts, bits and pieces. In the second chapter, "From Bound to Metonym: Early Modern and Modern Disuse of Chivalric Fragments," Bamford puts to work this "metonymic philology" to discuss the Amadís fragments and their critical import. I found the name she gives to this critical process tremendously useful because of its conceptual simplicity and clarity, bringing with it a whole series of practices of scholarship that I began to see through this lens. This chapter also concludes that the disuse of these fragments both in the early modern period and in our own scholarly period might be due to an exhaustion of the fragments' possibilities beyond their material utility, and this idea of the exhaustion of matter, which necessarily limits their capacity to offer material for criticism, in critical key lingers still in the margins of my reading. "Used to Pieces: The Muwashshahas and Their Romance Kharjas from Al-Andalus to Cairo" brought in yet another instrumental phrase, "critical fragmentation" (the study of the romance kharjas as separate from their muwashshahas), a term that condenses the different practices (material, spiritual, intellectual) of fragmentation that scholarly work implies. Beyond research and writing, I think the transformative potential of this term will be felt most acutely in a pedagogical setting, thematized in class and recast as a critical opportunity. The fourth chapter, "Faith in Fragments," focuses on the spiritual use of fragments, understood now as pieces of different works in other materials, such as the inscription of [End Page 28] the names of God found in the rafters of the Aljafería in Zaragoza, and the well-known shingle with verses from the Poema de Fernán González found in Villamartín de Sotoscueva in the 1960s, pointing to what I understood as forms of prosthesis, or as excretions and insertions that become part of another body but remain somehow separate. Finally, the last chapter, "The Fragment among the Moriscos: Mohanmad de Vera's Culture of Compilation" focuses on intellectual fragmentation as an operation of collective memory, adding new terms and critical opportunities—prosthesis, spiritual and intellectual fragmentation, fragment as collective memory. Functioning as case studies, the chapters carry out different theoretical hypotheses laid out in the introduction. The focus on fragments forces the necessary questioning of central processes of scholarly study such as collecting, or...

Negotiative Hermeneutics of Khaled Abou El Fadl: Truth Postponement and Negotiating The Meaning of Text in Speaking In God's Name

This study aims to map the ontological and epistemological aspects of Negotiative Hermeneutics through a philosophical approach. Negotiative Hermeneutics is a new hermeneutic model initiated by Khaled Abou El Fadl to criticize gender-biased and misogyny fatwas issued by Al-Lajnah ad-Dā`imah li al-Buhūts al-'Ilmiyyah wa al-Iftā`, or the Fatwa Committee Saudi Arabia. Prioritizing texts understanding through a psychological, social context, and other perspective makes this model different from other hermeneutics. Negotiative Hermeneutics more focuses on the negotiation process for sustainable in the three pillars of hermeneutics: author, text, and reader. This iterative process on linguistic, cultural, etc. This study analyzed the weaknesses of the Negotiative Hermeneutics negotiation movement based on the misogyny fatwa case of the Saudi Arabian Fatwa Committee using the critical discourse analysis method. The results indicated that the text is ontologically sacred and authoritative; authorship of the Quran and the Prophet Sunnah stopped at the first author. The epistemological viewed meaning is obtained from endless negotiations among the three pillars of hermeneutics. The weakness is Khaled's disregard for the fact that the ulama's fatwa depends on royal authority. Last, the significance of this paper, especially regarding the shortcomings in Khaled's theory, is to present evidence that a fatwa produced by the ulama's ijtihad is not autonomous at all, even from the ulama itself, because it is also the result of a bargaining chip between ulama and the royal authority

Māturīdite Scholar Abū Isḥāq al-Ṣaffār’s Understanding of Kalām Based on al-asmāʾ al-ḥusnā

Seen in four verses of the Qurʾān and two different versions of a ḥadīth narrated by the Abū Hurayra (d. 57/678), al-Asmāʾ al-ḥusnā is an expression that refers to the beautiful or most beautiful names of Allah. Since the earliest periods of Islam, Muslim scholars have written various books focusing on issues, such as al-asmāʾ al-ḥusnā', the meanings of these names and praying with these names. The book Tafsīr al-asmāʾ al-ḥusnā, written by the Abū Isḥāq al-Zajjāj (d. 311/923), a scholar specializing in language and syntax, is the first known work devoted to this subject. Similarly, the book al-Asmāʾ wa-l-ṣifāt by Ashʿarī theologian ʿAbd al-Qāhir al-Baghdādī (d. 429/1037-38) addresses the same subject. The present study discusses Māturīdite scholar Abū Ishāk al-Saffār's (d. 534/1139) understanding of Kalām based on his interpretation of al-asmāʾ al-ḥusnā. Approximately one-third of his theology book called Talkhīṣ al-adilla li-qawāʿid al-tawḥīd is composed of his interpretation of al-asmāʾ al-ḥusnā. An examination of the related sections in it reveals that al-Saffār attempts to explain the issue of divinity based on one hundred seventy-seven al-asmāʾ al-ḥusnā. al-Saffār first explains the divine names provided in alphabetical order from a semantic perspective. Afterward, he explains each holy name theologically by linking it to a related subject in theology. An analysis of his book Talkhīṣ al-adilla would reveal that he deals with all other theology issues in connection with the beautiful names of God, except for the subject of the caliphate. Because no other work is known to have addressed the beautiful names of God in such detail in the Ḥanafite-Māturīdite theological literature before al-Saffār, we decided to investigate what he offered in his work further. This article aims to introduce and evaluate his understanding of theology based on his interpretation of al-asmāʾ al-ḥusnā. Thus, the originality of his book will be considered within the framework of the literature of al-asmāʾ al-ḥusnā.

Al-Ghazālī’s Virtue Ethical Theory of the Divine Names: The Theological Underpinnings of the Doctrine of Takhalluq in al-Maqṣad al-Asnā

Abstract Abū Ḥāmid al-Ghazālī’s (d. 505/1111) al-Maqṣad al-Asnā fī Sharḥ Maʿānī Asmāʾ Allāh al-Ḥusnā (“The Highest Aim in Explaining the Meanings of God’s Most Beautiful Names”) is more than just a commentary on the ninety-nine names of God. In setting out to expound on a virtue ethical theory of the divine names, the Maqṣad in effect amounts to a sustained theological meditation upon one of the most fundamental paradoxes of monotheism: how to locate and affirm both divine incomparability (tanzīh) and comparability (tashbīh). In order to avoid any semblance of theological immanentism, or “the affirmation of God’s comparability” (tashbīh), al-Ghazālī begins by positing that an unbridgeable chasm, or irreducible “disparity” (tafāwut), separates the Lord from the servant. This chasm accounts for a disconnect not only between God’s unqualified Essence and the human being, but also between the transcendent meanings (maʿānī) that reside in the Essence and our limited apprehension of those transcendent meanings in the mind. At the same time, he insists that this chasm does not annul the ethical relevance and ontological reality of the attributes (taʿṭīl). Rather, the latter are somehow comparable (tashbīh) and do serve as prototype for human ethical conduct. In addressing this apparent paradox, al-Ghazālī’s Maqṣad exudes a palpable theological anxiety. This article explores the ways in which he addresses this theological conundrum by grounding his treatise in Ashʿarī theology and Sufi ethics. It closely analyses his cautious use of diction, hyper-systematised exegetical methodology, and staunch commitment to a set of hermeneutical principles which serve to undergird his virtue ethical theory of the divine names. Later generations of commentators picked up on al-Ghazālī’s theological anxiety, and critiqued the work for excessive immanentism (tashbīh), excessive transcendentalism (tanzīh), or excessive hermeneutical systematisation (takalluf).

Naming the Unnamable

Abstract In On Divine Names the Christian neoplatonist Dionysius the Areopagite (~500 AD) develops a philosophical mode in which the form of the text follows from and advances his topic. This has not been recognized mostly because modern philosophical treatises have followed primarily the expository line of the text. However, Dionysius’ topic here, how properly to name God or as he would put it more broadly, how to praise God (hymnein), requires a technique of a certain indirection. In short, the reader cannot be led by argument alone to appropriate naming of the divine. Instead, the reader is led to a performative, almost liturgical philosophizing. This paper will consider in particular Dionysius’ opening chapters that serve to orient the reader to such a performative mode and to Dionysius’ modification of neoplatonic thinking on naming the divine.

The Missio Dei Embodied in Local Community Ministry in Scotland

This paper examines missio Dei in a local community context, interpreting the Blue Horizon Youth Charity, Aberdeen, Scotland, in light of a missiology of listening, diagnosing, and discerning. John 5:9 is read in conversation with Terese Okure to clarify an abiding in mission. Luke 10:1–11 is read in conversation with Alan Roxburgh to develop a contextual particularity in the naming of God’s activity in the world. A local missional ecclesiology is developed with the missio Dei understood as practices of neighborhood listening, diagnosing local narratives, and discerning God and the gospel. The result is a theology of local community ministry as action-reflection on what the Father is doing by paying attention to vulnerable voices, particularly of youth in the community and so partnering with non-church actors in ways inclusive and gospel affirming. Missiology is returned to the local church as the missio Dei is embodied in the practices of local community mission.

تحقیق ودراسة مخطوط واضح الدلیل والبرهان فی الرد على القائلین بخلق القرآن.

موضوع البحث: يأتي هذا البحث في إطار الرد على القائلين بخلق القرآن، ويرجع هذا المخطوط إلى القرن العاشر الهجري، يرد فيه صاحبه على جواب لأحد أصدقائه من فرقة الزيدية، طلب منه فيه أن يرد على القائلين بخلق القرآن. أهداف البحث: نسخ المخطوط وتحقيقه وإخراجه للنور، وکذلک الرد على القائلين بقضية خلق القرآن قديما وحديثا. أهم النتائج: - جرى المصنف – رحمه الله – في هذا المخطوط على مذهب الأشاعرة في صفة الکلام لله . - اتفق الأشاعرة مع أهل السنة والجماعة على أن صفتي السمع والبصر هما صفتان ذاتيتان لله تعالى. - إطلاق اسم شيء على الذات العلية إنما هو من باب الإخبار عنه فحسب، وليس معنى هذا أنه من أسمائه الحسنى. - ثبت بالأدلة السمعية والعقلية أن القرآن الکريم کلام الله تعالى غير مخلوق، فهو کلامه القديم المدلول عليه باللفظ الحادث المکتوب بين أيدينا في المصاحف. أهم التوصيات: - أوصى نفسى والباحثين أن يوجهوا جهودهم، فى تحقيق کتب التراث لعلمائنا المتقدمين؛ فمن حقهم علينا أن نظهر نفائس مصنفاتهم إلى النور. - تنقية وتنقيح هذه الکتب؛ فإنها مع نفاستها وأهميتها إلا أنه قد دخل بعضها ما هو مخالف لمذهب السلف الصالح؛ فوجب التنبيه عليه وتنقيحه. Subject: This research refutes those who say of createdness of the Qur'an as this manuscript is dated to the tenth century AH in which its author is answering a question of his friend who follows Zaydi madhab. He asked him to reply to those who say of createdness of the Qur'an. Objectives: copying, editing the manuscript and bringing it out to light besides replying to those who say of the createdness of the Quran in past and present are the main objects of this research. Major Results: The author -may Allah have mercy on him- followed the r Ashʿari theology in their belief of Kalam ( Allah's speaking) Ahlu Sunnah Wal Jama'a and Ashʿari theology agreed that hearing and seeing are subjective qualities of Allah Calling Allah Almighty with the word (Shi) Thing is just a way of referring to him but not name of God’s names. It was proved with intellectual and Islamic proofs that the Quran is Allah's non created words as an old speaking (Qadeem) , written in modern words between our hands in Mushaf. Major Recommendations: I advise myself and all researcher to direct their efforts in editing books of heritage for our preceding scholars as it is their rights that we must bring these values to light. We need to edit and filter these books although their preciousness and importance, there are some of it contain things contrary to the doctrine of Salaf – the early Muslims.

Nartskij epos osetin i vera mongolov Chingis-hana

The article first clarified the concept of “Tngri” and the related titles of Genghis Khan and the chief priest Teba-Tengri. It is proved that “Tngri” is not “Blue Sky”, since the actual translation of this word is different. For the first time, not only the names of God and the eleven spirits of the medieval Mongols that Mangu Khan spoke about are mentioned, but their functions are explained in detail, the holidays associated with their veneration, the nature and time of their holding are indicated. The myth of shamanism and totemism of medieval Mongols is debunked. The relationship between the faith of the Genghis Khan’s Mongols, their feast etiquette and the practice of forming and manning an army in the performance of its combat missions is revealed. It is proved that in medieval Mongolian society a harmonious worldview system was functioning, different from Zoroastrianism, Mithraism, the Bon religion and Tengrianism.

Thelivanbu (Illumined Love)

AbstractDiscontented with Christian understandings of salvation which tend to interpret Christ’s love employing various theories of the atonement, this essay seeks to move beyond existing models of identifying Christ’s death. Using insights from Saiva Siddhantha, a distinctively Tamil‐language philosophical tradition of the Hindu faith which names God as Siva, the author offers a constructive proposal for a Saivite‐Christian understanding of human salvation as thelivanbu (Illumined Love). The author argues that a combination of thelivu (illumination) and anbu (love), as portrayed in the Saivite and Christian scriptural traditions, presents a richer understanding of salvation. It is rooted in God’s seeking love and God’s waiting love and helps Christians move beyond atonement‐based understandings of Christ’s love which interpret Christ’s death as an act of satisfaction or an act of substitution which requires a shedding of blood.

Ankara’dan Yayımlanmamış İki Sihirli Taş Amulet

The recent synthesis of Roman-period amulets by C. A. Faraone has highlighted the signifi-cance of such artefacts in strategies of personal and group protection and healing throughout Greek and Roman antiquity. A specific group of such amulets, on semi-precious stones en-graved with images, intercultural words of power, and special signs, was created in late-Hellenistic Egypt, but spread into the eastern Mediterranean mainly in the Roman period. This paper publishes two such magical amulets, one in the Museum of Anatolian Civilizations and the other in the Erimtan Museum of Archaeology and Art, both in Ankara. The first car-ries a fine example of the cock-headed Anguipede figure on the obverse, and, on the reverse, three of the Judaic names of God most commonly found on amulets in this tradition. The sec-ond gem offers no iconography but an interesting Greek inscription, followed by three special signs, appealing to the goddess Gaia (Earth) to protect the wearer. The paper has two main aims: to contribute to the aim of completing the digital Campbell Bonner Magical Gems data-base, organised by Á.M. Nagy in Budapest, which has taken the study of these gems to a new level, and to make these amuletic gems better known in Turkey.

Decolonising the Reading of Psalm 8 in an African (Yoruba) Context.

Psalm 8 is one of the most important psalms of praise to YHWH. Unlike other psalms of praise, this psalm begins with the name of God, Yahweh, which clearly and unmistakeably expresses that he is glorious throughout his creation. Psalm 8 not only expresses the glory of Yahweh, but also the value and responsibility of humanity. This article examines how Psalm 8 is read and interpreted in an African/Yoruba religious and cultural tradition as a psalm of protection, healing, and success. Some archaeological evidence seems to support the use of the Bible that way. The effectiveness of such use in the African/Yoruba Christian tradition is not doubted because a strong faith is behind it. Such use represents an African/Yoruba affirmation of faith in Yahweh who will repeat the miracles of healing, protection, and success that he had performed in ancient Israel in their present lives.

Naming God: Exodus 3:14-15 in Augustine’s Enarrationes in Psalmos

Abstract Augustine discusses Exodus 3:14-15 on 49 different occasions in his written corpus, 14 of which are found in his Enarrationes in Psalmos. Scholars have been quick to note the importance of God’s self-disclosure as I AM in verse 14 for Augustine’s conception of the divine as esse. However, far less attention has been paid to the place of verse 15 in Augustine’s thought, despite his claim that this verse reveals God’s “other name” (aliud nomen): the God of Abraham, Isaac and Jacob. In this article, I discuss four key passages from his Enarrationes in Psalmos – two from the redemptive-historical psalms and two from the psalms of ascent – where Augustine addresses the relationship between the two divine names God reveals to Moses in Exodus 3:14-15. In these four passages, I suggest, Augustine presents temporality and materiality as ongoing necessities for the knowledge of God, despite what he appears to suggest elsewhere.

Sameth, Mark. The NAME: A History of the Dual-Gendered Hebrew Name for God.

Book review: Sameth, Mark. THE NAME: A History of the Dual-Gendered Hebrew Name for God. Eugene, Oregon: Wipf & Stock, 2020. 

Spuren des Denkens. Die Stellung einer Theologie der Septuaginta innerhalb der wissenschaftlichen Theologie

Traces of thoughts. The place of a theology of the Septuagint in biblical scholarship: In the past decades, research has raised the idea of a theology of the Septuagint (LXX) on various occasions. Important works were recently published on this topic in the Handbuch zur Septuaginta and the Septuagint and Cognate Studies series. The general theological tendencies of the LXX are identified by scholars in eschatology, messianism, anti-anthropomorphism and angelology. These tend to all be regarded as further developments of the theology of the Hebrew Bible (HB). However, one can trace the evolution of these and other main topics of the LXX in the New Testament (NT) and in the later apostolic writings as well. Based on three concise case studies, I point out the evolution of theological ideas from the HB through the LXX up to the NT in this paper. First, I will discuss the importance of the ‘Name of God’-theology which is increasingly present in the LXX and has a key role in the messianic passages of the NT. Then in two points it will be argued that addressing Jesus as κύριος implies theological accents which can be detected in the LXX. These observations aim to show that the development of the religious ideologies of the HB can be followed not only in the LXX but in the NT and beyond as well. The importance of a theology of the LXX goes beyond the HB research, having significant implications for the NT as well. In fact, such theology could build the bridge between the HB and the NT, and should not only be written from the viewpoint of the HB but also considering the NT. Contribution: This contribution traces the routes of three theological concepts originating in the Hebrew Bible developed further in the LXX and finally adopted by the New Testament. Based on these three examples, it is suggested here as a novel idea that a theology of the LXX should not be written only with the Hebrew Bible in mind but also considering the New Testament.

Effect of Reciting the Name of God on the Pain and Anxiety Experienced by Burn Patients during Dressing

Effect of Reciting the Name of God on the Pain and Anxiety Experienced by Burn Patients during Dressing

Sir Thomas Tresham and the Christian Cabala

The Christian Cabala, a Christianised version of Jewish mysticism originating in Renaissance Italy, reached England in the early sixteenth century and was met with a variety of responses from English Catholics in the Reformation period. While ‘cabala’ was used as a slur by both Protestant and Catholic polemicists, Robert Persons drew positively from the work of the Italian cabalist Pietro Galatino, and in 1597 Sir Thomas Tresham, then a prisoner at Ely, described in detail a complex cabalistic design to decorate a window. While the Christian Cabala was only one source of inspiration for Tresham, he was sufficiently confident in his cabalistic knowledge to attempt manipulations of names of God in his designs for the window at Ely and to insert measurements of cabalistic significance in the gardens on his Lyveden estate. Persons’s and Tresham’s willingness to draw on Christian cabalism even after its papal condemnation suggests the intellectual independence of English Catholics, who were prepared to make use of esoteric traditions to bolster their faith. The evidence for experiments with cabalism by a few English Catholics highlights the need for further re-evaluation of the significance of esoteric traditions within the English Counter-Reformation and the eclectic nature of post-Reformation English Catholic mysticism.

“Fungsi Minyak Sebagai Penyembuh (Studi Eksegetis Injil Markus 6:13 dan Surat Yakobus 5: 14)”.

Target of this research is to know oil function as healer pursuant to epistle of Markus 6:13 and Letter of Yakobus 5: 14. Research method in writing of this erudite masterpiece is method qualitative namely with approach of study of eksegetis. In this peneltian will dig by oil function as healer in epistle of Markus 6:13 and Letter of Yakobus 5: 14 and cite other sentences related to nats dug, and also compare opinion all expert and analysing him/ it, later;then see its bearing. done/conducted Interpretation method it is of course by using stages;steps and condition interpretation of Bible, so that stages;steps weared by researcher shall be as follows: recognition of buku, text analysis, literal translation, common/ public context and special context, sentence interpretation per sentence, and skopus. Result of from study of eksegetis epistle of Markus 6:13 and Letter of Yakobus 5: 14 is oil have function as healer media to ill, which accompanied by the name of God. Keyword : Function, Oil, Healer

Minitrae Et Numini Eius. A Celtic Deity and the Vulgar Latin in Aquincum

The subject of this paper is a curious and somewhat problematic inscription on an altar from Aquincum. Among the many features of this inscription that are interesting for our study, the most striking one is the beginning of the text: the name of the god or goddess is controversial. Who exactly was Minitra? A Celtic goddess, or someone much better known from Roman religious life? According to Géza Alföldy, the native gods of Pannonia were venerated still in the 3rd century A.D., including Teutates, Sedatus, Ciniaemus and Minitra, etc. Since the inscription in question contains many vulgar Latin phenomena, it becomes questionable whether the name of the deity is written correctly, especially because, while the names of classical gods rarely appear misspelled, the names of the gods of so-called ‘eastern’ cults and mystery religions appear in a number of faulty variations. I will try to identify the deity through the analysis of Vulgar Latin phenomena.