Journal articles: '2 Baruch'

1

Whitters, Mark F. "Baruch as Ezra in 2 Baruch." Journal of Biblical Literature 132, no. 3 (2013): 569–84. http://dx.doi.org/10.1353/jbl.2013.0043.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

WHITTERS. "Baruch as Ezra in "2 Baruch"." Journal of Biblical Literature 132, no. 3 (2013): 569. http://dx.doi.org/10.2307/23487887.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Murphy, Frederick J. "2 Baruch and the Romans." Journal of Biblical Literature 104, no. 4 (December 1985): 663. http://dx.doi.org/10.2307/3260678.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Lied, Liv Ingeborg. "Recent Scholarship on 2 Baruch: 2000—2009." Currents in Biblical Research 9, no. 2 (February 2011): 238–76. http://dx.doi.org/10.1177/1476993x10384349.

Full text

Abstract:

This essay presents scholarship on 2 Baruch published from 2000 to 2009 and discusses the main topics, perspectives and debates addressed in these recent contributions. The first part of the essay provides a general introduction to 2 Baruch, offering a brief overview of the literary contents and historical context of the text, as well as a short résumé of the main debates of scholarship in the period 1866—1999. The second, main, part addresses four topics: (1) recent text editions, translations and critical editions, (2) contributions addressing the composition of 2 Baruch, (3) significant thematic studies, and (4) studies dedicated to the provenance, social situation and reception of 2 Baruch. These issues are discussed with an eye for two prominent debates in recent scholarship on the Pseudepigrapha: first, the debate of the provenance of the Pseudepigrapha, and second, the methodological debate of the relationship between narrative fiction and the historical situation of ancient writings.

APA, Harvard, Vancouver, ISO, and other styles

5

Seal, David. "Prayer as Divine Experience and Empathetic Identification in 2 Baruch: 2 Baruch 48:1–25 as a Test case." Studies in Religion/Sciences Religieuses 48, no. 4 (September 23, 2019): 634–49. http://dx.doi.org/10.1177/0008429819844495.

Full text

Abstract:

First, in this essay I will summarize research in the field of neuroscience, which describe the cognitive processes that allow a person to empathize with another person’s emotional experience. Second, I will provide evidence that implies the author of the late first-century Jewish Apocalypse, 2 Baruch, wished to portray that the seer, Baruch, was in God’s presence as he prayed. Finally, I will discuss the emotions potentially aroused by the language of one the seer’s prayers (2 Baruch 48:2–24). Reverence for God, hope, confidence, and humility all are expressed by the words of his prayer. I will propose that reading or hearing these emotions could have allowed an ancient reader or listener to share and understand Baruch’s emotional states that are reflected in his prayer. Consequently, this process may have provided the reader or listener with a sense of the tangible presence of God that is consistent with the experience described as occurring to Baruch while offering his prayer in the divine presence.

APA, Harvard, Vancouver, ISO, and other styles

6

Whitters, M. F. "Testament and Canon in the Letter of Second Baruch (2 Baruch 78-87." Journal for the Study of the Pseudepigrapha 12, no. 2 (October 2001): 149–63. http://dx.doi.org/10.1177/095182070101200202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Harris, Rebecca L. "Torah and Transformation: The Centrality of the Torah in the Eschatology of 2 Baruch." Journal of Ancient Judaism 10, no. 1 (May 19, 2019): 99–114. http://dx.doi.org/10.30965/21967954-01001006.

Full text

Abstract:

Light imagery features prominently in 2 Baruch in descriptions of the Torah and righteous individuals. While the Torah is pictured as a lamp that Moses lit and a light that illuminates the way of life, the righteous in 2 Baruch are those who possess the quality of splendor, a feature which falls under the light category and bears resemblance to descriptions of Torah in the text. It is this feature, splendor, which separates the righteous from the wicked and qualifies them to participate in the new age. Scholars of 2 Baruch have wondered about the quality of splendor and how righteous individuals attain it. This article responds to these queries by exploring the nature of the connection between the Torah as a source of light in 2 Baruch and the righteous as those who observe Torah and are characterized by the same light imagery.

APA, Harvard, Vancouver, ISO, and other styles

8

Desjardins, Michel. "Law in 2 Baruch and 4 Ezra." Studies in Religion/Sciences Religieuses 14, no. 1 (March 1985): 25–37. http://dx.doi.org/10.1177/000842988501400104.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Hobbins, John F. "The Summing up of History in 2 Baruch." Jewish Quarterly Review 89, no. 1/2 (July 1998): 45. http://dx.doi.org/10.2307/1455287.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Novick, Tzvi. "Between First-Century Apocalyptic and Seventh-Century Liturgy: On 4 Ezra, 2 Baruch, and Qillir." Journal for the Study of Judaism 44, no. 3 (2013): 356–78. http://dx.doi.org/10.1163/15700631-12340383.

Full text

Abstract:

Abstract The relationship between two first- or second-century C.E. Jewish apocalypses, 4 Ezra and 2 Baruch, is complex, and remains unresolved. It is well known that elements of both works occur, predicated of Jeremiah, in a singular rabbinic text, Pesiqta Rabbati 26. In this paper, I argue that analysis of the development of the traditions underlying 4 Ezra and 2 Baruch must take more serious account of two pararabbinic texts, a pair of laments by the seventh-century Byzantine poet Qillir.

APA, Harvard, Vancouver, ISO, and other styles

11

Elga Ptra Sutrawan, I. Gusti Ngurah. "KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 501. http://dx.doi.org/10.25078/jpah.v1i2.288.

Full text

Abstract:

The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.

APA, Harvard, Vancouver, ISO, and other styles

12

Bergren, Theodore A. "The Structure and Composition of 5 Ezra." Vigiliae Christianae 64, no. 2 (2010): 115–39. http://dx.doi.org/10.1163/157007209x453359.

Full text

Abstract:

Abstract5 Ezra (2 Esdras 1-2), an early Christian pseudepigraphical writing, describes God’s decision to abandon his originally chosen people and transfer his patrimony to a new, “coming” people. This paper argues that 5 Ezra represents a radically revisionist, Christian supersessionist reading of the apocryphal book of Baruch (1 Baruch). This reading was influenced by a number of other biblical sources, most notably Psalm 78, the synoptic gospels, Galatians 4:21-31, and the book of Revelation. The author of 5 Ezra drew overarching structural frameworks for his book from both the book of Baruch and Galatians 4:21-31, melding these two sets of structural principles into an integrated literary whole.

APA, Harvard, Vancouver, ISO, and other styles

13

Gore-Jones, Lydia. "Torah as Wisdom in 4 Ezra and 2 Baruch." Journal for the Study of Judaism 52, no. 3 (February 23, 2021): 388–416. http://dx.doi.org/10.1163/15700631-bja10005.

Full text

Abstract:

Abstract This essay is concerned with the meaning of torah and its relationship with wisdom in late Second Temple Judaism. It has been previously argued that, as the Mosaic torah had gained dominance, the wisdom school absorbed and accommodated the Mosaic torah tradition, and yet maintained all the essential elements of the sapiential tradition. Through a study of two Jewish apocalypses, 4 Ezra and 2 Baruch, the essay discovers not only the sapientialization of the Mosaic torah, but also the total submission of the wisdom tradition under the authority of the Mosaic torah tradition to gain legitimacy. It argues that this is done through a submission of sapiential revelations to the Mosaic revelation received at Sinai, and a portrayal of wisdom recipients and apocalyptic visionaries as types of Moses. This process reflects religious innovation under the disguise of compliance with established, older traditions.

APA, Harvard, Vancouver, ISO, and other styles

14

Sheinfeld, Shayna. "The Euphrates as Temporal Marker in 4 Ezra and 2 Baruch." Journal for the Study of Judaism 47, no. 1 (February 18, 2016): 104–18. http://dx.doi.org/10.1163/15700631-12340437.

Full text

Abstract:

In biblical texts, the river Euphrates functions as a geopolitical border: it delineates the boundaries of the land promised to Abraham and his descendants, and it demarcates the border of the Babylonian exiles, separating those who remain in the land from those in exile while imagining a future when they will be reunited. After the destruction of the second temple, however, the Euphrates transforms into a border separating the eschatological future from the crisis of the present. This transformation is reflected in the pseudepigraphic works of 4 Ezra and 2 Baruch, where the eventual restoration of the full community of Israel is imagined through both a physical and a temporal crossing of the Euphrates. This paper explores the presentation of the Euphrates as a border that indicates temporal proximity to the eschaton and to the lost tribes in 4 Ezra and 2 Baruch.1

APA, Harvard, Vancouver, ISO, and other styles

15

Stone, Michael E., and Tom W. Willett. "Eschatology in the Theodicies of 2 Baruch and 4 Ezra." Journal of Biblical Literature 110, no. 2 (1991): 343. http://dx.doi.org/10.2307/3267097.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Kolenkow, Anitra Bingham, and Gwendolyn B. Saylor. "Have the Promises Failed? A Literary Analysis of 2 Baruch." Journal of Biblical Literature 105, no. 2 (June 1986): 349. http://dx.doi.org/10.2307/3260426.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Wheale, Nigel. "The Book of Baruch by the Gnostic Justin, Geoffrey Hill (2019)." Book 2.0 10, no. 2 (December 1, 2020): 272–78. http://dx.doi.org/10.1386/btwo_00037_5.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Hurtado, Larry W., and John R. Levison. "Portraits of Adam in Early Judaism: From Sirach to 2 Baruch." Journal of Biblical Literature 109, no. 1 (1990): 133. http://dx.doi.org/10.2307/3267343.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Schiffman, Lawrence H., and Tom W. Willett. "Willett, "Eschatology in the Theodicies of 2 Baruch and 4 Ezra"." Jewish Quarterly Review 83, no. 1/2 (July 1992): 268. http://dx.doi.org/10.2307/1455144.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Henze, Matthias. "Qoheleth and the Syriac Apocalypse of Baruch." Vetus Testamentum 58, no. 1 (2008): 28–43. http://dx.doi.org/10.1163/156853307x204600.

Full text

Abstract:

AbstractThe roots of early Jewish apocalypticism are diverse. Within the realm of ancient Israel, one of the main contributory streams is the wisdom tradition. The present essay examines the impact of Israel's sapiential tradition, and specifically of that of the book of Qoheleth, on the Syriac Apocalypse of Baruch, a Jewish apocalypse of the late first century C.E. My thesis is that, while both authors agree in their assessment of the present human condition, they draw dramatically different conclusions. Qoheleth persistently points to the limits and fallibility of this world and advises his readers to enjoy life before they die, whereas the author of 2 Baruch looks to the world to come and, in the meantime, calls on his readers to live their lives in compliance with the Mosaic Torah.

APA, Harvard, Vancouver, ISO, and other styles

21

Gale, Robert Peter. "Emil J Freireich and Baruch Spinoza: birds of a feather?" Leukemia 35, no. 6 (April 12, 2021): 1812–13. http://dx.doi.org/10.1038/s41375-021-01216-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Gale, Robert Peter. "Emil J Freireich and Baruch Spinoza: birds of a feather?" Bone Marrow Transplantation 56, no. 7 (May 20, 2021): 1768–69. http://dx.doi.org/10.1038/s41409-021-01273-2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Gurtner, Daniel M. "The Other Lands of Israel: Imaginations of the Land in 2 Baruch." Journal of Jewish Studies 61, no. 2 (October 1, 2010): 355. http://dx.doi.org/10.18647/2989/jjs-2010.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Carlson, Stephen C. "Eschatological Viticulture in 1 Enoch, 2 Baruch, and the Presbyters of Papias." Vigiliae Christianae 71, no. 1 (January 5, 2017): 37–58. http://dx.doi.org/10.1163/15700720-12341289.

Full text

Abstract:

This study looks at three of the most prominent instances of eschatological viticulture in early Judaism and Christianity, namely 1 En. 10.19, 2 Bar. 29.5, and the presbyters of Papias in Irenaeus, Adv. haer. 5.33.3, paying particular attention to their tradition histories and intertextual relationships. All three of these texts imagine that the grape vine will be fantastically productive in God’s renewed creation, but they develop this image in different ways based on different biblical texts. First Enoch uses the trope in conjunction with its use of the account of Noah’s renewal of the earth after the Flood in Gen 9. Second Baruch uses it to complement an eschatological banquet feasting upon the primordial beasts of Leviathan and Behemoth, followed by a return to the fragrant fruits of paradise of Gen 2. Papias, by contrast, applies the trope to the Blessing of Isaac in Gen 27:28.

APA, Harvard, Vancouver, ISO, and other styles

25

Henze, Matthias. "The Other Lands of Israel: Imaginations of the Land in 2 Baruch." Journal for the Study of Judaism 41, no. 3 (2010): 407–8. http://dx.doi.org/10.1163/157006310x503847.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Gurtner, Daniel M. "The `Twenty-Fifth Year of Jeconiah' and the Date of 2 Baruch." Journal for the Study of the Pseudepigrapha 18, no. 1 (September 2008): 23–32. http://dx.doi.org/10.1177/0951820708096649.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Sheinfeld, Shayna. "Interpreting 4 Ezra and 2 Baruch, written by Gabriele Boccaccini and Jason M. Zurawski." Journal For The Study of Judaism 48, no. 4-5 (October 11, 2017): 595–97. http://dx.doi.org/10.1163/15700631-12348510.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Harris, Rebecca L. "Torah and Transformation: The Centrality of the Torah in the Eschatology of 2 Baruch." Journal of Ancient Judaism 10, no. 1 (December 3, 2019): 99–114. http://dx.doi.org/10.13109/jaju.2019.10.1.99.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

HENZE. ""4 Ezra" and "2 Baruch": Literary Composition and Oral Performance in First-Century Apocalyptic Literature." Journal of Biblical Literature 131, no. 1 (2012): 181. http://dx.doi.org/10.2307/23488218.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Lied, Liv Ingeborg. "2 Baruch and the Syriac Codex Ambrosianus (7a1): Studying Old Testament Pseudepigrapha in Their Manuscript Context." Journal for the Study of the Pseudepigrapha 26, no. 2 (December 2016): 67–107. http://dx.doi.org/10.1177/0951820716687510.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Henze, Matthias. "When Judaism Lost the Temple: Crisis and Response in 4 Ezra and 2 Baruch, written by Lydia Gore-Jones." Journal for the Study of Judaism 53, no. 2 (March 7, 2022): 296–99. http://dx.doi.org/10.1163/15700631-12511345.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Roddy, Nicolae. "'Two Parts: Weeks of Seven Weeks': the End of the Age as Terminus Ad Q Uem for 2 Baruch." Journal for the Study of the Pseudepigrapha 7, no. 14 (April 1996): 3–14. http://dx.doi.org/10.1177/095182079600001401.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Leonard, Albert. "Dan 2: A Chronicle of the Excavations and the Late Bronze Age "Mycenaean" Tomb. By Avraham Biran, Rachel Ben-Dov, Baruch Arensburg, Dan Barag, Baruch Brandl, Christa Clamer, Lilly Gershuny, and Liora Kolska Horwitz." American Journal of Archaeology 111, no. 1 (January 1, 2007): 166–67. http://dx.doi.org/10.1086/ajs40024591.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Boyd, Samuel L. "A Double-Plated Cosmos? Gen 1’s Cosmology, the Baal Stele, and the Logic of a Firmament of the Earth." Journal of Ancient Near Eastern Religions 20, no. 2 (April 16, 2021): 87–112. http://dx.doi.org/10.1163/15692124-12341313.

Full text

Abstract:

Abstract The cosmology as described in the creation account in Gen 1:1–2:4a has occasioned endless commentary. One of the more perceptive studies of this text was published by Baruch Halpern in 2003. In this article, I review Halpern’s argument and add evidence from iconography at Ugarit. The Baal Stele (Louvre catalog number AO 15775), in which the deity holds lightning and stands with the king, also displays a cosmology that has intriguing connections with Halpern’s thesis about an “expanse of the earth.” After connecting Halpern’s thesis to this visual representation of cosmology from Ugarit, I explore the ways in which both text and image are mutually illuminating and help to interpret one another, extending the analysis to so-called Deutero-Isaiah and Ps 136 as well.

APA, Harvard, Vancouver, ISO, and other styles

35

Logarbo, Mona L. "The Middle English Bible, 1: Prefatory Epistles of St. Jerome; 2: The Book of Baruch; 3: The Book of Judges.Conrad Lindberg." Speculum 67, no. 3 (July 1992): 713–16. http://dx.doi.org/10.2307/2863707.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Bauckham, Richard. "The Messianic Interpretation of Isa. 10:34 in the Dead Sea Scrolls, 2 Baruch and the Preaching of John the Baptist." Dead Sea Discoveries 2, no. 2 (1995): 202–16. http://dx.doi.org/10.1163/156851795x00166.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Fedotova, Anna A. "“Blessed Are Those Who Hunger and Thirst for Truth”: Biblical Allusions in N. S. Leskov’s Novella “The Vale”." Two centuries of the Russian classics 4, no. 2 (2022): 134–49. http://dx.doi.org/10.22455/2686-7494-2022-4-2-134-149.

Full text

Abstract:

N. S. Leskov, Russian classic author of the second half of the 19th century, throughout his work actively turned to the Old and New Testaments, which was expressed in a significant number of biblical quotations and allusions in his works. Until now, there is no separate study on the functioning of biblical “text” in the writer’s prose. Within the framework of the proposed work, borrowings from the Old and New Testaments in one of Leskov’s last large-form works, the story, or, in the author’s definition, the “rhapsody” “The Vale,” are analyzed. The novelty of the study is determined by the fact that it identifies and interprets quotes and allusions from the Psalter, the prophetic books of Baruch and Isaiah, as well as the Gospel of John, used by the writer, which were not previously noticed in literary criticism. The article proves that Leskov’s biblical allusions are not disparate fragments of a “foreign” text, they function in a single semantic field of the work and form its subtext, help the writer convey to the reader the results of his moral and religious searches.

APA, Harvard, Vancouver, ISO, and other styles

38

Ulmer, Rivka. "Apocalypticism in the Homiletic Text of Pesiqta Rabbati: Catastrophic Events at the End of Time." Journal for the Study of Judaism 50, no. 1 (February 13, 2019): 101–39. http://dx.doi.org/10.1163/15700631-12501225.

Full text

Abstract:

AbstractThe rabbinic homiletic work Pesiqta Rabbati contains several apocalyptic topoi in its homilies that culminate in descriptions of divine intervention in history, total destruction followed by the messianic age at the end-of-time, and justice at the final judgment. Nevertheless, Pesiqta Rabbati does not present itself as an apocalypse, nor does it belong to the text-type “apocalypse.” It contains midrashic apocalypticism by interpreting scriptural passages, and relied on the existing language of apocalyptic sources to augment the midrashic statements. Previous scholarship relating to the apocalypse in Pesiqta Rabbati focused mainly on the apocalypses of 2 Baruch, Paralipomena Jeremiou, and 4 Ezra. However, 1 Enoch (Similitudes) and Ascension of Isaiah should also be considered as possible sources. The Revelation to John contains numerous suggestive parallels to Pesiqita Rabbati. The apocalyptic topics address predicaments in Israel’s past history and apply these to its present and future state.

APA, Harvard, Vancouver, ISO, and other styles

39

Simon-Shoshan, Moshe. "Past Continuous: The Yerushalmi’s Account of Honi’s Long Sleep and Its Roots in Second Temple Era Literature." Journal for the Study of Judaism 51, no. 3 (February 17, 2020): 398–431. http://dx.doi.org/10.1163/15700631-12511305.

Full text

Abstract:

Abstract The Palestinian version of the seventy-year sleep of Honi Hamʿagel in y. Taʿanit 3:9 (66d), is an example of a rabbinic narrative deeply rooted in the culture of pre-rabbinic Judaism. Its authors were familiar with three distinct literary-historical traditions found in earlier texts: the depiction of Simon the high priest in Ben Sira; the account of Nehemiah hiding and restoring the fire of the temple altar in 2 Maccabees; and the story of Abimelech’s decades-long nap preserved in 4 Baruch and The History of the Babylonian Captivity. These three traditions were already connected to each other as part of a wider network of texts, traditions, and collective memory about the Babylonian exile and the return to Zion. The creators of the Honi story built on and extended this body of cultural materials, creating an original work about the continuity of Jewish life and tradition from the biblical era to their own.

APA, Harvard, Vancouver, ISO, and other styles

40

Marcar, G. P. "Climacus’ Miracle: Another Look at “the Wonder” in Philosophical Fragments through a Spinozist Lens." Kierkegaard Studies Yearbook 24, no. 1 (September 12, 2019): 59–84. http://dx.doi.org/10.1515/kierke-2019-0003.

Full text

Abstract:

AbstractIn Chapter 2 of the Philosophical Fragments, Søren Kierkegaard’s pseudonym Johannes Climacus poetises about a “king who loved a maiden.” Climacus concludes this venture with a bold claim: what he has just described is “so different from any human poem” that it should not be regarded as a poem at all, but as “the wonder” [Vidunderet] which leads one to exclaim in adoration that “[t]his thought did not arise in my own heart!” In the subsequent chapter of Philosophical Fragments, Climacus proceeds to offer a number of arguments against demonstrations of God’s existence, leading many scholars to conclude that he represents an unequivocally anti-rationalist perspective. Against such interpretations, this paper will seek to highlight how Climacus’ claims track those of the seventeenth century Dutch lens-grinder and rationalist philosopher, Baruch Spinoza. From this, it will be argued that “the wonder” in Climacus’ thought takes the form of an indirect, ethico-existentialist argument for the truth of Christianity’s incarnate God.

APA, Harvard, Vancouver, ISO, and other styles

41

Kaufman, Igor. "The Reception of Spinoza and Mendelssohn in the Russian Enlightenment and the Russian-Jewish Haskalah." Dialogue and Universalism 32, no. 1 (2022): 81–102. http://dx.doi.org/10.5840/du20223216.

Full text

Abstract:

My general objective in this paper is to provide (1) the outlines of the reception of Baruch Spinoza and Moses Mendelssohn in the Russian Enlightenment of the late 18th century as well as (2) in the Russian-Jewish Haskalah. In part (1) of the paper I consider Gavrila (Gavriil) Derzhavin’s mention of Mendelssohn in his “Opinion,” the translation of Mendelssohn’s Phaedon in Nikolay Novikov’s Masonic-inspired journal Utrennyi Svet, and the readings of Spinoza’s view on God and then-shared interpretation of his views as an “atheism” in Feofan Propovich, Vasily Trediakovskiy, and Alexander Sumarokov. In the part on the late Russian-Jewish Haskalah of 1860s I examine two intellectual biographies appeared in the period—Saveliy (Saul) Kovner on Spinoza and Yakov Gurliand on Mendelssohn, which aim to interpret positions of Spinoza and Mendelssohn as exemplary strategies of the Jewish emancipation within the framework of claims and prospects of the modern European culture. I also rediscover and reinterpret Spinoza’s approach to religion as the late Russian Haskalah’s authors strongly object to label Spinoza’s philosophy of religion as “atheistic” and consider it as close to the “pure, or true Judaism.”

APA, Harvard, Vancouver, ISO, and other styles

42

Macut, Ivan. "Philosophische Themen in den Schriften kirchlicher Philosophielehrer in Kroatien von 1945 bis 1991." Služba Božja 61, no. 3 (September 6, 2021): 338–56. http://dx.doi.org/10.34075/sb.61.3.2.

Full text

Abstract:

In diesem Aufsatz werden Beiträge zur Philosophie in den Schriften einiger katholischer Priester, Philosophielehrer in Kroatien von 1945 bis 1991, erörtert. Neben Einleitung und Schluss umfasst der Hauptteil der Abhandlung folgende Kapitel: 1. Kurze Übersicht zum Ver-hältnis der kommunistischen Regierung zur Katholischen Kirche in Kroatien von 1945 bis 1991; 2. Philosophisch-Theologische Hochschulen in Kroatien und deren Zeitschriften von 1945 bis 1991 und 3. Philosophische Themen in den Publikationen von einigen katholischen Geistlichen im Zeitraum 1945 bis 1991. Da die Kommunistische Partei in der Zeit von 1945 bis 1991 in Kroatien an der Macht war, hat sie mit ihren repressiven Maßnahmen, Verfolgungen und Morden das gesamte Leben der kroatischen Gesellschaft und die Aktivitäten der Katholi-schen Kirche stark beeinflusst. Im Hinblick auf diese Tatsache werden philosophische Abhand-lungen, die einige Priester als Philosophielehrer verfasst haben, erforscht. Die philosophischen Themen, mit denen sie sich befasst haben, waren vielfältig: die Philosophie von Nikolai Berdjajew; Dialog mit Marx; Beiträge zur Kosmologie, Ontologie, Theodizee; die Philosophie von Baruch Spinoza; Grenzfragen zur Philosophie, Theologie und Naturwissenschaften. Fol-gende kirchliche Philosophielehrer werden in diesem Beitrag erfasst: Josip Kribl, Ivan Devčić, Mijo Škvorc, Tomo Vereš, Božo Milanović, Ante Kusić, Krsto Kržanić, Vjekoslav Bajsić und Rudolf Brajčić.

APA, Harvard, Vancouver, ISO, and other styles

43

Koreman, Megan. "The Red Tape Option: Bureaucratic Collaboration and Resistance in Vichy France." Contemporary European History 9, no. 2 (July 2000): 261–67. http://dx.doi.org/10.1017/s0960777300002058.

Full text

Abstract:

Marc Olivier Baruch, Servir l'Etat français: L'administration en France de 1940 à 1944, preface by Jean-Pierre Azéma (Paris: Fayard, 1997), 737 pp., FF 180, ISBN 2–213–59930–0.François Bloch-Lainé and Claude Gruson, Hauts Fonctionnaires sous l'Occupation (Paris: Editions Odile Jacob, 1996), 283 pp., FF 130, ISBN 2–738–10419–3.Claude Singer, L'Université libérée, l'université épurée (1943–1947) (Paris: Les Belles Lettres, 1997), 430 pp., FF 185, ISBN 2–251–38037–x.Bureaucracies are so famously capable of destroying the best-laid plans of reformers that historians often take their power to resist or collaborate for granted. In the burgeoning field of Vichy France, for example, we have studies of the ideologies of the well-known collaborators and of Vichy's ’National Revolution‘ as well as studies of the havoc those ideologies wreaked on the country and the growing opposition to both the ideas and the consequences. What we do not have is a very clear picture of how those ideas became consequences. The question is important because, unlike eastern European countries where Nazi occupation was naked and brutal, the French ended up amply serving the German cause almost despite themselves and at remarkably low cost to the Germans in terms of personnel. The French were not terrorised into turning over their Jews, their young people, or their crops at gunpoint in the way that, say, the Poles were. And yet they turned them over. Were the French, then, Nazis willing to give their all for the cause? Certainly not: far too many heroic men and women preferred to die as resistants rather than help the Germans.

APA, Harvard, Vancouver, ISO, and other styles

44

Parchem, Marek. "Zmartwychwstanie, odpłata po śmierci i życie wieczne w literaturze międzytestamentalnej." Verbum Vitae 15 (January 14, 2009): 99–142. http://dx.doi.org/10.31743/vv.1510.

Full text

Abstract:

The belief in resurrection, judgment of individuals and reward after death was introduced into Judaism in the context of apocalypticism in the books of Enoch (The Book of the Watchers: l Enoch 22.24-27; The Animal Apocalypse: l Enoch 90,33; The Letter of Enoch: l Enoch 91,10; 92,3; 104,2-6) and Daniel. Especially Dan 12,1-3 was inspired. There was a considerable variety in the forms of the belief in the resurrection of the dead in the intertestamental literature. The hope for resurrection and judgment beyond death was one of the crucial elements of the apocalyptic writings, but was spreading also to other Jewish groups in the second century B.C. (cf. Jubilees 23,31; T. Judah 25,1-5, T. Benjamin l 0,5-1 O; T. Zebulun l O, 1-3). The evidence of Qumran is ambiguous (e.g. l Q H). 4QPseudo-Ezechiel (4Q385) contains a description of bodily resurrection, but it is uncertain whether this document was composed at Qumran. A clear attestation of resurrection is found in 4QMessianic Apocalypse (= 4Q521). The major sectarian documents place great emphasis on retribution after death and eternal life (e.g. lQS; 1Q34; 4Ql81). The belief in resurrection, judgment of the dead, exaltation of the righteous and punishment of the wicked was widespread in Judaism by the first century CE (e.g. 4 Ezra 4,35-42; 7,32-37; 14,35; 2 Baruch 49-51; The Book of the Parables: l Enoch 46,6; 48,10; 51,1-2; 62,15-16; Ps. Sol. 2,30-31; 3,11-12; Sib Or 4,179-182).

APA, Harvard, Vancouver, ISO, and other styles

45

Kobo-Greenhut, Ayala, Haim Reuveni, Izhar Ben Shlomo, and Racheli Megnezi. "Unstructured brainstorming is not enough: structured brainstorming based on four verification and validation questions yields better hazard identification in healthcare." International Journal for Quality in Health Care 31, no. 7 (October 5, 2018): 16–21. http://dx.doi.org/10.1093/intqhc/mzy208.

Full text

Abstract:

Abstract Objectives (1) To introduce the Methodical Hazard Identification Checklist (MHIC) for structured brainstorming and the four V&V categories on which it is based, and (2) to compare its efficacy with that of brainstorming (BS) in identifying hazards in healthcare. Design Comparative analysis of MHIC and team BS results. Setting Baruch Padeh Medical Center, Poriya, Israel. Study participants Quality engineering students, facilitators, validation teams and hospital staff who were familiar with the specific processes. Intervention(s) The number of hazards identified by team BS were compared with those deduced by applying the four V&V hazard categories to each step (the MHIC) of 10 medical and 12 administrative processes. Main Outcome Measure(s) The total number of hazards (1) identified by BS, (2) identified by MHIC, (3) validated by the validation team and (4) hazards identified by both methods that the validation team deemed unreasonable. Results MHIC was significantly more successful than BS in identifying all hazards for the 22 processes (P < 0.0001). The estimated probabilities of success for BS for administrative and medical processes were 0.4444, 95%CI = [0.3506, 0.5424] and 0.3080, 95%CI = [0.2199, 0.4127], respectively. The estimated probabilities of success for MHIC for administrative and medical processes were 0.9885, 95%CI = [0.9638, 0.9964] and 0.9911, 95%CI = [0.9635, 0.9979], respectively. Conclusions Compared to traditional BS, MHIC performs much better in identifying prospective hazards in the healthcare system. We applied MHIC methodology to administrative and medical processes and believe it can also be used in other industries that require hazard identification.

APA, Harvard, Vancouver, ISO, and other styles

46

Bertini, Fátima Maria Araújo. "A vivência ético-política-afetiva na comunidade." Cadernos Espinosanos, no. 31 (June 9, 2015): 81. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2014.84029.

Full text

Abstract:

O presente artigo propõe refletir sobre a vivência ético-política-afetiva na comunidade. Discute-se três pontos principais: 1. Como se dá a ética, a política e os afetos em uma comunidade a partir da Filosofia de Espinosa. 2. Partindo-se da compreensão da dinâmica dos afetos como se pode compreender a liberdade e a servidão na vivência comunitária. Como a comunidade age ou não de tal forma que a liberdade ou a servidão, respectivamente, passam a ser vivenciadas no ambiente comunitário? O que poderá favorecer a liberdade ou a servidão? 3. Proposta de uma ação compartilhada dos profissionais. O objetivo dessa análise é revisitar a reflexão sobre ética, política e afetos na comunidade e, a partir de Baruch de Espinosa, proporcionar uma análise que reatualize o que seja comunidade na perspectiva essa revisitação. O conceito de comunidade que esse artigo se refere diz respeito ao conjunto de pessoas que convivem no mesmo território ou no mesmo bairro e que, no quotidiano, vivenciam diversas experiências. Tem-se como reflexões principais que, mediante a compreensão da dinâmica instável dos afetos, os profissionais que ‘atuam’ em comunidades, poderão ter uma visão mais ampla sobre suas práticas e se as mesmas fomentam ou aumentam estados de servidão ou se, ao contrário, contribuem para a liberdade da comunidade e dos indivíduos.

APA, Harvard, Vancouver, ISO, and other styles

47

Ковшов, Михаил Всеволодович. "Review of: Dobykin D. G. Non-canonical Books of the Old Testament: Schoolbook. Saint-Petersburg: Publishing House of Saint-Petersburg Theological Academy, 2020. 168 p. ISBN: 978-5-906627-81-0." Библейские схолии, no. 1(1) (June 15, 2020): 249–51. http://dx.doi.org/10.31802/bsch.2020.1.1.015.

Full text

Abstract:

До сих пор на русском языке не было ни одного специального пособия по неканоническим книгам Ветхого Завета, поэтому появление рецензируемого учебника нельзя не приветствовать. Тем более, что написано оно признанным специалистом своего дела, доцентом кафедры библеистики СПбДА Дмитрием Георгиевичем Добыкиным, из-под пера которого вышел уже не один добротный учебник по православной библеистике. Пособие имеет грамотную и хорошо продуманную структуру. Первая часть посвящена рассмотрению Второй книги Ездры, книг Товита, Юдифи, Премудрости Соломона, Премудрости Иисуса, сына Сирахова, Послания Иеремии, Книги пророка Варуха, трёх книг Маккавейских и Третьей книги Ездры. Каждая книга рассматривается по следующему общему плану: 1. Содержание и богословие. 2. Авторство. 3. Время и место написания. 4. Язык оригинала. 5. История текста и толкования. The book is a work of great interest to the readers of the Bible, and it is a work of great value for the reader, and for the readers of the Bible. The more so because it was written by an acknowledged specialist in his field, Associate Professor at the Department of Biblical Studies of St. Petersburg Academy of Education Dmitry Georgievich Dobykin, from whose pen came many good-quality textbooks on Orthodox biblical studies. The manual has a competent and well thought out structure. The first part is dedicated to the Second Book of Ezra, the books of Tobit, Judith, the Wisdom of Solomon, the Wisdom of Jesus the Son of Sirach, the Epistle of Jeremiah, the Book of Baruch, the three books of Maccabees and the Third Book of Ezra. Each book is treated in the following general way: 1. Content and theology. 2. Authorship. 3. Time and place of writing. 4. The original language. 5. History of the text and interpretation.

APA, Harvard, Vancouver, ISO, and other styles

48

Maier, Johann. "Tom W. Willett, Eschatology in the Theodicees of 2 Baruch and 4 Ezra. Sheffield (Sheffield Academic Press) 1989, 168 S. (Journal for the Study of the Pseudepigrapha Supplement Series 4)." Biblische Zeitschrift 35, no. 1 (November 24, 1991): 129. http://dx.doi.org/10.30965/25890468-03501028.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Klijn, A. F. J. "Gwendolyn B. SAYLER, Have the Promises Failed? A Literary Analysis of 2 Baruch (Society of Biblical Literature Dissertation Series), Scholars Press, Chico, CL 1984, 171 pp., paper $10,50 (members $6,95)." Journal for the Study of Judaism 16, no. 1 (1985): 155–56. http://dx.doi.org/10.1163/157006385x00276.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Medala, Stanisław. "Tom W. WILLET, Eschatology in the Theodicies of 2 Baruch and 4 Ezra (Journal for the Study of the Pseudepigrapha. Supplement Series 4), JSOT Press, Sheffield, 1989, pp. 168, cloth, £ 22.50." Journal for the Study of Judaism 21, no. 1 (1990): 138–47. http://dx.doi.org/10.1163/157006390x00261.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic '2 Baruch'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles