Early Christianity

Christian Orthodoxy has never restricted its doctrine of salvation to a single plane. Rather, the answers to the questions of how we are saved, and even what it means to be saved, rest simultaneously in multiple dimensions or paradigms. Salvation is understood as theosis ('deification'), as communion, as illumination of understanding, as freedom from captivity; it is achieved through Christ's Incarnation, his divine-humanity, his teaching, his sacrifice on the Cross, the Church. Yet the registers within which we consider salvation are distinct only in human logic, where each must be discussed within its own boundaries: in truth they are thoroughly interdependent and distil to one reality. What unites all Orthodox thinking about salvation is the total focus on Jesus Christ. Christ is 'the way, the truth, and the life' (Jn :); we know no other name by which we may be saved (cf. Acts :). He is our salvation. But it goes the other way as well: our thinking about Christ centres on salvation. All of the patristic, conciliar and liturgical formulations about the person of Christsome of which are abstruse and technical, some of which were arrived at through martyrdomare ultimately concerned with our salvation. The pursuit of an understanding of the person of Christ utterly consumes Christian thinking precisely because everything is at stake. It is a matter of eternal life and death. This chapter will therefore maintain a double focus: on soteriologyreckoning on salvationand on Christologyreckoning on Christ: two sides of the same coin. THE NEED FOR SALVATION The first point to establish about salvation is that we need it. To many, whether believers or not, this is already obvious. We need not look far into the world or into our own selves to know that the world, and we human beings first and foremost, are not well. To a Christian, the idea that this 

The Gesta de absolutione Miseni, transmitted in the Collectio Avellana as well as the Collectio Berolinensis, contain the minutes of a Roman synod held in 495; this synod, presided over by Pope Gelasius, readmitted to communion the bishop Misenus of Cumae, who had been excommunicated in 484 in the context of the so-called Acacian schism. While earlier synodal minutes are known, this text is the first known example of minutes of a Roman synod. A formal analysis shows that it fits well in the tradition of synodal minutes but also has original elements. The closest parallels are the Acts of the Roman synods of 499, 501, and 502; it appears that the minute-takers of the Roman See in this time had a more or less standardized way to produce minutes, which was common heritage of fifth-century minute-takers. The minutes show that, in this synod, written documents played a bigger role than debate and real-time communication; one gets the impression that this synod was conducted in a rather ‘stiff’ way. It is debated whether this is the result on the strict control that Gelasius exercised over the proceedings or heavy editing of the minutes.

The muslim personality is characterized by awareness, thought, and a clear vision of the reality of the world, and this personality embodies positive constructive elements to be recruited to face all kinds of contemporary challenges, seeing the world in the light of Qur'anic guidance, steadfastness on divine principles and values, and contributing to changing society and rebuilding the earth, and this article deals with Aspects that contribute to making a global personality based on correct faith and broad-mindedness, including the doctrinal, scientific, practical and intellectual side through Surah al-Kahf. In order to achieve this, the inductive approach was used by following the sayings and ideas of scholars in ancient and modern interpretations. The analytical approach is also used in order to study, compare and classify sayings in order to devise the effective elements through which the Muslim personality based on firm foundations is built. The study concluded that the Musl...

Is the world created ex nihilo or is it eternal? Or, in Plato's words, "it has existed always, having no beginning of generation, or [. . .] it has come into existence, having begun from some beginning" (Timaeus 28b, trans. W. R. M. Lamb). Theology—and science even—affirm that the world has a beginning, i.e., it is not eternal, and its beginning comes from nothing. But the simplicity of this statement should by no means deceive us, as it conceals centuries of disputes and refutations. The question of the eternity of the world consumed Greek philosophy, dividing it into those who argued for a world without beginning (e.g., Aristotle) and those who contemplated its generation (e.g., Plato, at least according to Aristotle, or, to name a twentieth-century exegete, Gregory Vlastos). Christian philosophers inherited the dispute and when they weren't resorting to deus ex machina arguments, they were developing sophisticated and substantial arguments against the philosophical claim of the world's eternity—up to the condemnation of the Aristotelian teaching in 1270 by the Bishop of Paris.

Seiring dengan banyaknya proyek yang diterima dan harus diselesaikan tepat waktu oleh PT. Ekiosku, maka dibutuhkan sistem informasi yang dapat digunakan untuk memanajemen proyek. Masalah yang sering terjadi pada pengerjaan proyek perangkat lunak adalah kurang optimalnya hasil estimasi waktu, sumber daya manusia, dan perkiraan biaya proyek perangkat lunak yang dilakukan oleh manajer proyek. Pembagian tugas yang dilakukan oleh manajer proyek dilakukan dengan cara lisan kurang efisien karena setiaptenaga kerja memiliki kemampuan yang berbeda. Tidak adanya gambaran pengerjaan proyek dan penjadwalan sebagai penunjang sehingga manajer proyek tidak mengetahui bagaimana perkembangan proyek. Oleh karena itu, sistem informasi manajemen proyek perangkat lunak ini dibangun untuk membantu dalam otomatisasi dan perhitungan menggunakan metode Function Point dan COCOMO sehingga dapat mempermudah manajer proyek dalam mengetahui lingkup kerja dan penjadwalan, serta untuk mengukurestimasi biaya dan wa...

Resumen
Los sitios que tienen presencia de arte rupestre en México han sido de difícil acceso para el público en general, ya que abrir un sitio con presencia de gráficas rupestres en el norte de México requeriría de una metodología integral para salvaguardar los testimonios existentes del posible deterioro de un turismo cultural magnificado. En el presente
artículo se muestra el caso del sitio de la Cueva de las Monas, el cual tiene una visita furtiva de turistas, es decir, no regularizada por el INAH; en ese sentido, se determinó que una de las soluciones a corto plazo sería la creación de modelos en tercera dimensión mediante la aplicación de una metodología no invasiva como es la fotogrametría, con el fin de mitigar la carga de visitas furtivas que recibe el sitio en determinadas épocas del año. La propuesta busca ser una alternativa para los sitios que se encuentran en el limbo arqueológico  para ser nombrados zonas arqueológicas, como es el presente el caso.

Les images de la Création se trouvant sur deux sarcophages du IVe siècle -- le sarcophage dogmatique, Rome, et le sarcophage de la Trinité-épouses, Arles, France -- ont traditionnellement été interprétées comme étant de la Trinité. Si cette compréhension est correcte, ces images sont les premières représentations anthropomorphiques de la Trinité. Cet article vise à montrer, par contre, que l'interprétation trinitaire de ces images est impossible et qu'elles devraient être comprises comme des images christologiques.

This contribution addresses the legal questions of interactive radio programs, in particular concerning data protection. We discuss data protection compliance issues regarding personal- isation, individual user engagement and the inclusion of social media and communication tools in the context of radio making and broadcasting.

The philosopher and theologian Ramon Sibiuda, also known as Raimundus Sabunde, is one of the most significant authors in 15th-century Catalonia. The sole surviving work attributed to him, the Liber creaturarum, composed in 1436, underwent over ten editions in a century. A young Michel de Montaigne translated it into French and later, sarcastically paraphrased it in the “Apology for Raimundo Sabunde”, the most extensive of his Essays. Hegel also mentions ‘Raymund von Sabunde’ in his Preliminary Lectures on the History of Philosophy, praising the itinerary of the Liber creaturarum, which moves from human existence and the book of creation to the divine. The issue of the sources of Sibiuda’s work is notably intricate, as the author explicitly aims not to cite authors or sacred texts in supporting the deployment of his scientia de homine. Nevertheless, even in the absence of a complete critical edition of the Liber creaturarum, numerous indications suggest that his primary inspiration comes directly or indirectly from the anthropological treatise De opificio hominis by Gregory of Nyssa, which he may have encountered in one of its two existing Latin translations, that of Dionysius Exiguus or that of John Scotus Eriugena. In this paper, after introducing the texts of Gregory and Sibiuda and their production contexts, I will present some of the most significant textual and conceptual traces of the reception of Nyssen’s ideas in the Catalan author’s work.

Uno de los autores más importantes del siglo XV catalán es el filósofo y teólogo Ramon Sibiuda, también conocido como Raimundo Sabunde. La única obra que conservamos de él, el Liber creaturarum, compuesta en 1436, tuvo más de diez ediciones en cien años. Fue traducida al francés por un joven Michel de Montaigne, y luego parafraseada sarcásticamente en el más extenso de sus Ensayos, la Apología de Raimundo Sabunde. También Hegel menciona en sus Lecciones preliminares de la historia de la filosofía a ‘Raymund von Sabunde’ y elogia el itinerario del Liber creaturarum, que transita desde el ser humano y el libro de la creación hasta lo divino. La cuestión de las fuentes de la obra de Sibiuda es por demás compleja, ya que el autor se propone explícitamente no citar autores ni textos sagrados como apoyo al desplegar su scientia de homine. Sin embargo, incluso careciendo de una edición crítica completa del Liber creaturarum, hay muchos indicios de que la inspiración principal le llega directa o indirectamente del tratado antropológico De opificio hominis de Gregorio de Nisa, que puede haber conocido en alguna de sus dos traducciones latinas existentes en aquel tiempo, la de Dionisio el Exiguo o la de Escoto Eriúgena. En el presente trabajo, luego de introducir los textos de Gregorio y de Sibiuda y sus contextos de producción, expondré algunos de los indicios textuales y conceptuales más significativos de recepción del Niseno en la obra del catalán.

A női témát, ami tagadhatatlanul többsíkú, egyetlen dimenzió („szenvedély”) fejtegetésével járom körül. A teremtés valóságából indulok ki, amely megalapozza a nők megbecsültségét és a férfiakkal való egyenjogúságát. Majd rátekintek az Ószövetség világára és a Földközi-tenger medencéjének ókori kultúráiban élő nőkre, így a Kr. utáni 1. század judaizmusára is. A szövegek mellett segítségül hívom a régészetet is. Az idevágó gondolatokat Carol Meyers „kettős látásra” vonatkozó meglátásai ihlették. Ilyen széleskörű megalapozás után vizsgálom Jézus nők iránt tanúsított figyelmét Lukács evangéliumában. A szenvedély kapcsán pedig külön fejezetekben foglalkozom a szexualitással és továbbra is Lukács egyik szakaszához kapcsolódóan a „kibontott haj” motívumával. Az egyes fejezetek végén összefoglalom a dolgozat szempontjából fontos vonatkozásokat.

The four experiments presented support Boyer's theory that counterintuitive concepts have transmission advantages that account for the commonness and ease of communicating many non-natural cultural concepts. In Experiment 1, 48 American college students recalled expectation-violating items from culturally unfamiliar folk stories better than more mundane items in the stories. In Experiment 2, 52 American college students in a modified serial reproduction task transmitted expectation-violating items in a written narrative more successfully than bizarre or common items. In Experiments 3 and 4, these findings were replicated with orally presented and transmitted stimuli, and found to persist even after three months. To sum, concepts with single expectation-violating features were more successfully transmitted than concepts that were entirely congruent with category-level expectations, even if they were highly unusual or bizarre. This transmission advantage for counterintuitive conce...

Este artigo apresenta um panorama histórico cujo objetivo é o de fazer uma análise sobre a formulação do dogma Trinitário abordando do concílio de Niceia até o de Constantinopla. A metodologia empregada neste estudo foi a histórica bibliográfica, utilizando livros de autores renomados tais como GONZÁLEZ, Justo L., KELLY, J. N. D, PELIKAN, Jaroslov., WALKER, Wiliston., OLSON, Roger. O resultado de toda essa análise histórica é o de que o concílio de Nicéa foi realizado a partir de uma ordem de Constantino afim de propor um fim às conturbações teológicas acerca da divindade de Cristo promovidas pelo arianismo. E, anos depois é realizado o concílio de Constantinopla cuja finalidade foi a de ressaltar a divindade do Filho, acrescentar a sua humanidade e acrescentando também a divindade do Espírito Santo. A importância de se estudar os dogmas e as doutrinas do cristianismo é valorável por conceder o poder de não transformar o cristianismo numa religião mitológica servindo apenas como uma...

https://www.man.es/man/dam/jcr:e918d0bb-474b-4878-967c-527320991386/2023-bolman-42-19-castanyer.pdf

Las excavaciones arqueológicas realizadas durante estos últimos anos en el sector de Santa Margarida (L’Escala) forman parte del actual proyecto de investigación impulsado por la sede de Empuréis del Museu d’Arqueologia de Catalunya, que tiene por objetivo el estudio de las antiguas áreas portuarias de la ciudad griega de Emporion y la ciudad romana de Emporiae. Los resultados de estos trabajos aportan nuevos argumentos sobre la localización del conjunto episcopal tardoantiguo de Empuréis en esta zona, así como también en relación a algunos de los edificios que lo conformaban, como el baptisterio y la basílica o iglesia funeraria. En torno a este conjunto episcopal se desarrollo un nuevo nucleo de habitat que, segun los estudios recientes de paleopaisaje, se emplazaba junto al estuario del rio Ter, que entonces desembocaba inmediatamente al norte de Sant Marti d’Empuries, el otro núcleo de población mas importante en este periodo histórico.