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Abdisho bar Brika begann sein Werk "Paradies von Eden" 1290/91 n. Chr. und beendete es im Jahr 1316. Das Werk ist in zwei Teile gegliedert. Der erste Teil wurde nach Henoch, der zweite nach Eliya benannt. 'Abdisho's "Paradies" blieb ein Unikat. Seine Überlieferung zeigt aber insbesondere ab dem 16. Jh. einen sehr hohen Grad an schriftlicher Rezeption. 'Abdisho's Kunstfertigkeit besteht darin, die besondere Form der Maqamen in einen anderen Kulturkreis zu überführen. Die vorliegende Studie beleuchtet mit der Untersuchung 'Abdisho's Werk als eine syrisch-christliche Maqame im wissenschaftlichen Diskurs; einen neuen Aspekt in der Entwicklung des über zahlreiche nahöstliche Literaturen verbreiteten Maqamen-Genres. Weder in der Maqamenforschung noch in der syrischen Literatur war bisher die Existenz der syrisch-christlichen Maqamen bekannt, die sich als unterprivilegiertes Literaturgenre in verschiedenen Zeitaltern entwickelt haben. Hier liegt nun die Erstedition des "Paradieses von Eden" anhand der bisher unveröffentlichten Handschriften sowie die erste vollständige deutsche Übersetzung des Werks vor.

276 =923 APHRAATES --- 276 =923 APHRAATES Patrologie syrienne--APHRAATES --- 276 =923 APHRAATES Syrische patrologie--APHRAATES --- Patrologie syrienne--APHRAATES --- Syrische patrologie--APHRAATES --- Academic collection

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This multidisciplinary volume focuses on the theme of early Christian mystagogy and the body. In the patristic tradition, mystagogy refers to the essential process of initiation into the divine mystery and existential transformation. In this context, the body is a challenging element, since it represents a contested topic in early Christianity, and the Christian tradition has often been accused of hostility towards the body. The reality is, however, more complex. As its core tenet of the incarnation testifies, the body is central to salvation in Christianity, which involves the healing and control, transformation and resurrection of the body. The contributions in this book explore precisely such paradoxical and kaleidoscopic perspectives. In a cohesive chronological progression, fundamental issues are discussed such as the sacraments, the embodiment of the soul, the ascetic tradition, and the cult of the saints including relics as conduits of healing and conversion. The timeframe is extensive, ranging from the second century into the medieval period, and the early Christian tradition is represented in all its diversity, including, for instance, Syriac sources. Due to its broad scope, this volume on early Christian mystagogy and the body offers a rich and thought-provoking contribution to the field of early Christian studies and beyond.

276 <08> --- 276:233 --- 276:233 Patrologie. Patristiek-:-De mens. Theologische antropologie --- 276:233 Patrologie. Patristique-:-L'homme. Anthropologie theologique --- Patrologie. Patristiek-:-De mens. Theologische antropologie --- Patrologie. Patristique-:-L'homme. Anthropologie theologique --- 276 <08> Patrologie. Patristiek--Verzamelwerken. Reeksen --- 276 <08> Patrologie. Patristique--Verzamelwerken. Reeksen --- Patrologie. Patristiek--Verzamelwerken. Reeksen --- Patrologie. Patristique--Verzamelwerken. Reeksen

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This book is a critical edition of a medieval reworking of the fourth-century Letters and additional works of Evagrius of Pontus. The Medieval Armenian collection presents the letters not as letters by Evagrius alone but as a correspondence of Evagrius with his advisor Melania the Elder. Continually interwoven with Biblical texts, they show the monastic teacher as gnostikos guiding his female ascetic pupil. As a fourth-century philosopher and monastic, Evagrius wrote treatises, kephalaia and scholia discussing knowledge, biblical interpretation and ethics. A follower of the teachings of Clement and Origen, he strongly influenced the intellectual development of monastic life in the East and in the Latin-speaking West. Although some of his writings were destroyed in their original Greek following the condemnations of 543/553, many survived in Syriac and Armenian; in the medieval Armenian monastic setting, they influenced later monastic teachers including Gregory Narekats'i.

276 =75 EVAGRIUS PONTICUS --- 276 =75 EVAGRIUS PONTICUS Griekse patrologie--EVAGRIUS PONTICUS --- 276 =75 EVAGRIUS PONTICUS Patrologie grecque--EVAGRIUS PONTICUS --- Griekse patrologie--EVAGRIUS PONTICUS --- Patrologie grecque--EVAGRIUS PONTICUS --- Évagre le Pontique --- Evagrius,

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Comment peut-on parler d'un Dieu bienfaisant face à toutes les catastrophes qui accablent le monde ? Malgré les ravages du mal, beaucoup résistent, se redressent et ne se laissent pas écraser. Ni l'exil ni le martyre n'empêchèrent Ignace d'Antioche et Jean Chrysostome de proclamer leur confiance en un Dieu très bon. Alors que la peste et la famine frappaient des peuples entiers, Basile de Césarée et Grégoire le Grand soulagèrent la misère des victimes autour d'eux. De leur côté, Origène et Augustin cherchèrent à expliquer ce déferlement de tant de misères. Leurs paroles et leurs actes, leur exemple et leur enseignement ont ranimé le courage des uns et l'inventivité des autres. Leur témoignage reste d'actualité parce qu'il réveille chez nous, non seulement la foi en un Dieu bon et miséricordieux, mais aussi le désir de vivre dans la paix et l'espérance, en dépit des nombreuses crises qui nous affectent.

Good and evil --- Theodicy --- Evil, Problem of (Theology) --- God --- Permissive will of God --- Problem of evil (Theology) --- Evil --- Wickedness --- Ethics --- Philosophy --- Polarity --- Religious thought --- History of doctrines --- Permissive will --- Will, Permissive --- 231.512 --- 276 --- 276 Patrologie. Patristiek --- Patrologie. Patristiek --- 276 Patrologie. Patristique --- Patrologie. Patristique --- 276 Patrology. Patristics --- Patrology. Patristics --- 231.512 Goed en kwaad. Lijden. God en het kwaad --- Goed en kwaad. Lijden. God en het kwaad

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"In this meticulously argued book, David Konstan takes a close look at classical Greek and Roman texts, as well as the Bible and early Judaic and Christian writings, and argues that the fundamental idea of 'sin' arose in the Hebrew Bible and the New Testament, although this original meaning was obscured in later Jewish and Christian interpretations. Through close philological examination of the words for 'sin,' in particular the Hebrew hata' and the Greek hamartia, he traces their e uses over the centuries in four chapters, and concludes that the common modern definition of sin as a violation of divine law indeed has antecedents in classical Graeco-Roman conceptions, but acquired a wholly different sense in the Hebrew Bible and New Testament. The Hebrew word hata', rather than denoting just any offense against divine injunctions, refers more narrowly to the violation of the covenant, which takes the form of chasing after foreign gods. As such, it pertains above all to the Israelites, who alone are parties to the covenant. Those who have fallen away can earn forgiveness by repenting of their error and confessing before God - a paradigmatic script for sin and its remission that is entirely absent from the Greco-Roman tradition. The Greek word hamartia again reflects the tripartite structure of sin: an offense, a change of heart, and salvation. In the New Testament, however, and above all in the Gospels, sin is not a falling away from God, but rather a failure to turn to Jesus. Confession and repentance give way, in the Gospels, to the idea of conversion. This Biblical idea of sin was interpreted and largely transformed by later commentators in the early Jewish and Christian traditions, acquiring the more general sense of an offense against God's laws that it retains today"--

Sin --- Sin. --- Biblical teaching. --- Christianity --- History of doctrines. --- Theological anthropology --- Transgression (Ethics) --- Biblical teaching --- Christianity&delete& --- History of doctrines --- 241.4 --- 276:241 --- 276:241 Patrologie. Patristiek-:-Moraaltheologie. Theologische ethiek --- 276:241 Patrologie. Patristique-:-Theologie morale. Ethique theologique --- Patrologie. Patristiek-:-Moraaltheologie. Theologische ethiek --- Patrologie. Patristique-:-Theologie morale. Ethique theologique --- 241.4 Theologische ethiek: schuld; zonde; bekering; verzoening --- Theologische ethiek: schuld; zonde; bekering; verzoening