Premises: The Sacred Image in an Age of Religious Crisis

2021 ◽  
pp. 3-31
Keyword(s):  
Sacred Image ◽  
Religious Crisis

Monotheism in Isaiah

2020 ◽  
pp. 218-248
Author(s):  
Matthias Albani
Keyword(s):  
Historical Context ◽  
The Other ◽  
Divine Power ◽  
Crisis Situation ◽  
Catalytic Function ◽  
Other Hand ◽  
The Future ◽  
The One ◽  
Religious Crisis

The monotheistic confession in Isa 40–48 is best understood against the historical context of Israel’s political and religious crisis situation in the final years of Neo-Babylonian rule. According to Deutero-Isaiah, Yhwh is unique and incomparable because he alone truly predicts the “future” (Isa 41:22–29)—currently the triumph of Cyrus—which will lead to Israel’s liberation from Babylonian captivity (Isa 45). This prediction is directed against the Babylonian deities’ claim to possess the power of destiny and the future, predominantly against Bel-Marduk, to whom both Nabonidus and his opponents appeal in their various political assertions regarding Cyrus. According to the Babylonian conviction, Bel-Marduk has the universal divine power, who, on the one hand, directs the course of the stars and thus determines the astral omens and, on the other hand, directs the course of history (cf. Cyrus Cylinder). As an antithesis, however, Deutero-Isaiah proclaims Yhwh as the sovereign divine creator and leader of the courses of the stars in heaven as well as the course of history on earth (Isa 45:12–13). Moreover, the conflict between Nabonidus and the Marduk priesthood over the question of the highest divine power (Sîn versus Marduk) may have had a kind of “catalytic” function in Deutero-Isaiah’s formulation of the monotheistic confession.

The Inward Zodiac: A Development in Ficino's Thought on Astrology

1990 ◽  
Vol 43 (4) ◽  
pp. 687-708 ◽  
Author(s):  
Melissa Meriam Bullard
Keyword(s):  
Next Generation ◽  
Crisis Of Faith ◽  
Religious Crisis

Ever since Della Torre posited in 1902 that Ficino had undergone a religious crisis that led him to abandon the pagan beliefs of his youth and take holy orders, scholars have wrestled with how to explain the seeming inconsistencies in his thought. Though they downplayed Della Torre's notion of a specific crisis of faith, the next generation of scholars, including Thorndike, Sarton, Kristeller, Garin, Walker, and Yates, still labeled Ficino inconsistent, or at best, melancholic, wavering, and anxious.

scholarly journals URGENSI MADRASAH DI ERA KONTEMPORER

2016 ◽  
Vol 1 (1) ◽  
pp. 180 ◽  
Author(s):  
Anwar Rasjid
Keyword(s):  
Free Trade ◽  
School Performance ◽  
Science And Technology ◽  
Educational Institution ◽  
The Other ◽  
Modern Life ◽  
Islamic School ◽  
National Life ◽  
Religious Crisis ◽  
Bahasa Indonesia

<p>BAHASA INDONESIA:</p><p>Tulisan ini bermaksud megulas eksitensi madrasah di era kontemporer. Sebagai lembaga pendidikan yang sudah lama berkembang di Indonesia, madrasah selain telah berhasil membina dan mengembangkan kehidupan moral dan beragama di Indonesia, juga ikut serta berperan dalam menanamkan rasa kebangsaan ke dalam jiwa rakyat Indonesia, di samping itu Madrasah juga berperan  dalam mencerdaskan kehidupan bangsa. Meski demikian performa madrasah saat ini masih dirasakan berkualitas kurang dan sangat perlu untuk ditumbuh-kembangkan pada masa yang akan datang. Masyarakat di era sekarang (kontemporer) semakin menjadikan madrasah sebagai lembaga pendidikan yang unik. Di saat ilmu pengetahuan dan teknologi berkembang pesat, di saat filsafat hidup manusia modern mengalami krisis moral dan keagamaan, dan di saat perdagangan bebas dunia makin mendekati pintu gerbangnya, keberadaan madrasah tampak makin dibutuhkan orang. Hal ini menunjukkan urgensi dan signifikansi eksistensi madrasah di era kontemporer.</p><p> </p><p>ENGLISH:</p><p>This article aims to explain the existence of Islamic school in contemporary era. As educational institution that has been developing for long in Indonesia. Islamic school not only success in building and developing the moral and religion in Indonesia but also participates in engaging the nationality to the soul of Indonesia society. Furthermore, Islamic School has role in educating the national life. In the other hand, the nowadays Islamic school performance is less satisfied and need to improve in the future. Today society (contemporary) made the Islamic school more unique. When the science and technology develop rapidly, the philosophy of modern life is seemingly lack of moral and religious crisis, and  world free trade comes closer, the existence of Islamic school is urgently needed. It shows that the urgency and significant of the Islamic school existence.</p>

scholarly journals Secularism, secularism, godlessness: theological vision of the problem.

2013 ◽  
pp. 68-82
Author(s):  
Ivan Ortynskyy
Keyword(s):  
Human Life ◽  
Well Being ◽  
Communist Regime ◽  
Western Civilization ◽  
The West ◽  
Financial Situation ◽  
Communist System ◽  
Complete Rejection ◽  
Theological Vision ◽  
Religious Crisis

The religious crisis experienced by the present mankind is neither the first nor the last in its history. But it looks more sharp, more general, and above all - deeper, because it reaches the very roots of religion, God. This crisis is present in the West, where freedom is predominantly dominated and dominated, and where man can develop as it is profitable, as well as in the East, where for decades the communist regime led a persistent and fierce ideological war, trying to eliminate everything that concerned God. It seemed that the fall of the Marxist-Communist system would lead to a violent manifestation of a religious sensation here, responding to the demands of the human spirit. Unfortunately, such hopes were not fulfilled. The atmosphere of a certain freedom soon changed the first signs of enthusiastic religious interest in religious chaos, and finally, as could be foreseen, left a free space for the crazy pursuit of well-being and all the benefits that the Western civilization was embracing. This was the result of a pathetic, even tragic financial situation, which was the consequence of the management of the communist regime and the inevitable legacy of Marxist despotism, which required the complete rejection of religion and its absence in human life.

Egyptian Conquest and Administration of Nubia

2021 ◽  
pp. 326-341
Author(s):  
Dominique Valbelle
Keyword(s):  
New Kingdom ◽  
Intermediate Period ◽  
Sacred Image

After the Second Intermediate Period (1730–1552 bce), the reconquest of Lower Nubia and the conquest of Upper Nubia by the Egyptian army happened in several phases during the New Kingdom, the powerful realm of Kush being supported by large African coalitions. Since the reign of Thutmose III (1458–1426 bce), the country being at last pacified, an administrative disposal was improved to exploit the resources of Nubia, whose knowledge increased until the death of Sety I. Rameses II (1279–1214 bce) was mostly interested in Lower Egypt where he built several temples devoted to the cult of his own sacred image but apparently less in Upper Nubia. After his reign, the interest of Egypt for the Nubian territories decreased along with its political and economic supremacy.

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