1,865 research outputs found
Christ as the Covenant: Justin Martyr's Interpretation of the New Covenant in Jeremiah 31.31-32
No full textThis thesis attempts to reveal a neglected facet of Justin Martyr’s idea of the new covenant (NC), with a focus on Justin’s identification of the new covenant with Christ. It is an effort to seek its Jewish origins.
Justin’s interpretation of the NC in Jeremiah 31(38).31-32 is indebted to an early liturgical tradition preserved in Luke 22 and 1 Corinthians 11. This interpretation of the NC as the Sacrament is linked with his identification of the NC with Christ, since Justin views the Eucharist as the embodiment of the divine Logos, which Justin considers to be equal to Christ. Justin’s NC does not only refer to the Eucharist, but baptism as well. Although Justin’s identification might have been partly influenced by the Kerygma Petri, which identifies the Law with the Lord, it is rather significantly influenced by the Jewish traditions.
This element in Justin’s use of the NC is shaped by the textual/exegetical traditions of the OT/Hebrew Bible such as LXX, a Jewish recension (a καίγε type/‘Theodotion’, or Aquila), and the PT tradition in its oral stage. Particularly, Justin detects the theme of the ‘coming/going out of תורה/תודה’ in Isaiah 2.3/51.4 and the Book of the Covenant—the context of the NC text of Jeremiah (30-31 [37-38])—with his knowledge of a Hebraizing reading of Jeremiah 30.19 attested in the version of Aquila; Justin’s juxtaposition of these verses in Dialogue 11 and 24 indicates that he views תורה in Isaiah 2.3 and 51.4 as identical with תודה/εὐχαριστία in Jeremiah 30.19. Moreover, Justin learned the Midrashic tradition on the water of Marah, which involves Jewish metaphors of ‘tree (of life)’ and ‘water’ as the Torah, orally from the early PT tradition. Justin’s knowledge of this Midrashic tradition, together with his recognition of LXX Jeremiah 11.19 which associates ‘tree’ with ‘bread’, and LXX Exodus 23.25 which juxtaposes ‘bread, water, and wine’, has facilitated his identification of Christ with the new Law/covenant, namely the Sacraments. The identification of the messianic symbol of ‘ruler’s staff’ with the ‘covenant of kingship’ in 4Q252 strengthens our view that Justin’s identification of the NC with Christ is rooted in Jewish traditions, since in Dialogue 86, Justin also associates ‘sceptre/rod’ with the ‘tree of life’, which is the new Law/covenant and Christ.
The findings of this thesis have an implication on the scholarly view of Justin’s use of the testimony sources. This study confirms the fact that Justin’s OT texts are often quoted from secondary sources. As far as his use of Jeremiah 31.31-32 and his OT citations in Dialogue 86 are concerned, however, his combinations and alterations of the biblical texts are related to his theological view of the NC, so that they may indicate Justin’s reworking of the OT/source material; the influence of contemporary Jewish traditions can be traced even in the upper layer of Justin’s source material
City of second sight : nineteenth-century Boston and the making of American visual culture
No full textIn the decades before the U.S. Civil War, the city of Boston evolved from a dilapidated, haphazardly planned, and architecturally stagnant provincial town into a booming and visually impressive metropolis. In an effort to remake Boston into the “Athens of America,” neighborhoods were leveled, streets straightened, and an ambitious set of architectural ordinances enacted. However, even as residents reveled in a vibrant new landscape of landmark buildings, art galleries, parks, and bustling streets, the social and sensory upheaval of city life also gave rise to a widespread fascination with the unseen. Focusing his analysis between 1820 and 1860, Justin T. Clark traces how the effort to impose moral and social order on the city also inspired many—from Transcendentalists to clairvoyants and amateur artists—to seek out more ethereal visions of the infinite and ideal beyond the gilded paintings and glimmering storefronts.
By elucidating the reciprocal influence of two of the most important developments in nineteenth-century American culture—the spectacular city and visionary culture—Clark demonstrates how the nineteenth-century city is not only the birthplace of modern spectacle but also a battleground for the freedom and autonomy of the spectator
Chapter 14 - Management of Congenital Uterine and Vaginal Anomalies
No full textCongenital anomalies of the female genital tract are alterations in embryonic development due to an interruption or deviation in the ontogenesis of individual organs, or part, of the reproductive tract. The aetiology of these anomalies is unknown. Various hypotheses have been proposed, relating to genetic alterations, hereditary factors and exposure to exogenous noxious substances, including environmental pathogens.
The terminology commonly used for describing female genital tract anomalies is various and sometimes misleading: indeed, terms such as ‘uterine anomalies’, ‘congenital malformations of the female genital tract’ and ‘Müllerian anomalies’ are often used synonymously, although they actually refer to different concepts. The expression ‘congenital anomalies of the female genital tract’ includes those malformations that affect the development and morphology of the fallopian tubes, uterus, vagina and vulva, with or without associated ovarian, urinary, skeletal or other organ malformations
A Reformed asceticism
No full textJason Radcliff argues for the possibility of a Reformed asceticism, not as a condition of salvation, but as a form of life. He provides evidence from the Bible, particularly the thought of the apostle Paul, as well as from the work of Athanasius and the Scottish theologians T. F. Torrance and Henry Scougal. He argues that asceticism has much to offer the contemporary ecclesiastical situation and deserves to be recovered by the Reformed community.Publisher PD
A spiritual geography of early Chinese thought : gods, ancestors, and afterlife /
No full textThe notions of 'gods' and religious beliefs in early China are often considered to be either unique to a single non-representative thinker, and therefore irrelevant in the writings of mainstream Chinese thinkers, or inconsequential to Chinese moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyse the pantheon of extrahumans, from high gods down to ancestor spirits, and discuss their various representations, as well as examining conceptions of the afterlife and religious ritual. Demonstrating how religious beliefs are both textually endorsed and ritually embodied, this book reveals that religion in early China is philosophically salient. The summative chapter on the role of religious ritual in moral formation, shows how religion forms a complex philosophical system capable of informing moral, social, economic, and political conditions.The notions of 'gods' and religious beliefs in early China are often considered to be either unique to a single non-representative thinker, and therefore irrelevant in the writings of mainstream Chinese thinkers, or inconsequential to Chinese moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyse the pantheon of extrahumans, from high gods down to ancestor spirits, and discuss their various representations, as well as examining conceptions of the afterlife and religious ritual. Demonstrating how religious beliefs are both textually endorsed and ritually embodied, this book reveals that religion in early China is philosophically salient. The summative chapter on the role of religious ritual in moral formation, shows how religion forms a complex philosophical system capable of informing moral, social, economic, and political conditions
Age and hafnium isotopic evolution of the Didesa and Kemashi Domains, western Ethiopia
No full textAvailable online: 25 September 2015Abstract not availableMorgan L. Blades, Alan S. Collins, John Foden, Justin L. Payne, Xiaochen Xu, Tadesse Alemu, Girma Woldetinsae, Chris Clark, Richard J.M. Taylo
Justin and the Revelation of John The Reception of the Apocalypse by the Apologists in their Relevance to their Dating
No full textWitulski T. Justin and the Revelation of John The Reception of the Apocalypse by the Apologists in their Relevance to their Dating. EPHEMERIDES THEOLOGICAE LOVANIENSES. 2016;92(2):179-202.A thorough analysis shows that the statements of Justin Martyr in Dial. 81,4 and 82,1 give no reason to assume that the Book of Revelation was written before AD 120. In fact, there are two issues that strongly suggest a date of the Apocalypse of John in the time of the emperor Hadrian: 1. The author of Revelation is introduced by Justin as a contemporary of both Bar Kokhba and the 'text-internal' Justin appearing in the dialogus cum Tryphone. 2. The attribution of Revelation to John the Apostle in Dial. 81,4 can be ascribed to Justin himself or to a secondary addition
- …
