Bibliografías temáticas / Obedience to king or God

Literatura académica sobre el tema "Obedience to king or God"

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Publicado: 26 de julio de 2024
Última modificación: 27 de julio de 2024

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Artículos de revistas sobre el tema "Obedience to king or God"

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Rex, Richard. "The crisis of obedience: God's word and Henry's reformation". Historical Journal 39, n.º 4 (diciembre de 1996): 863–94. http://dx.doi.org/10.1017/s0018246x00024687.

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ABSTRACTThe new political theology of obedience to the prince which was enthusiastically adopted by the Church of England in the 1530s was essentially founded upon Luther's new interpretation of the fourth commandment. It was mediated to an English audience by Tyndale, but his ideas were not officially adopted as early as some recent research has suggested. The founding of royal authority on the Decalogue, and thus on the ‘word of God’, was a particularly attractive feature of this doctrine, which became almost the defining feature of Henrician religion. Rival tendencies within the Church of England sought to exploit it in the pursuit of their particular agendas. Reformers strove to preserve its connections with the broader framework of Lutheran theology, with the emphasis on faith alone and the ‘word of God’, while conservatives strove to relocate it within an essentially monastic tradition of obedience, with an emphasis on good works, ceremonies, and charity. The most significant achievement was that of the Reformers, who established and played upon an equivocation between the royal supremacy and the ‘word of God’ in order to persuade the king to sanction the publication of the Bible in English as a formidable prop for his new-found dignity.
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GOSWELL, GREGORY. "Joshua and Kingship". Bulletin for Biblical Research 23, n.º 1 (1 de enero de 2013): 29–42. http://dx.doi.org/10.2307/26424477.

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Abstract In contrast to the common idea that Joshua is modeled on and prefigures Josiah, this article shows that the connection of Joshua is fundamentally back in time to Moses, not forward in time to the latter kings. Joshua is depicted as Moses' successor and a second Moses. None of the key features of Joshua 1 (Joshua meditating on the law, the tribal pledge of total obedience, the military leadership of Joshua, the encouragements given to him, the promises of divine presence) are essentially royal in nature. Unlike subsequent kings, Joshua is a leader without a successor. The usually posited intertextual connections between Joshua and later kings are unconvincing. The book's emphasis on (Canaanite) kings as enemies makes it unlikely that Joshua himself is pictured as a king figure. In line with his nonroyal status, the closing chapter of the book depicts Joshua as head of an Israelite household exhorting other Israelite households and their heads to serve God as King faithfully.
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Fiaschi, Giovanni. "The Power of Words. Political and Theological Science in Thomas Hobbes". Hobbes Studies 26, n.º 1 (2013): 34–64. http://dx.doi.org/10.1163/18750257-02601006.

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Far from being only an insincere homage to the spirit of his time, Hobbes’s concern for theology is a consequence of his political individualism. Irrespective of God’s real existence, in order to answer the ‘Foole’ and to assure legitimation and obedience to Leviathan, calculating reason is not enough, as individual faith in God and in the binding force of His law of nature is required. In Leviathan II, chapter XXXI, the correspondence between the earthly king, i.e. the mortal god, and the immortal God proves to be the starting point for a new political theology, conceived as a practical science for the needed order of peace in this unique, material world. The divine image of sovereignty, embodied by Almighty God, is the beginning and the end of an immanent, sacred history of salvation that resembles a utopian tale, not in an attempt to oppose or overturn the present political order, but to solve the problems of modern political rationality by means of theological imagination.
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Ackerman, David. "The Revenge of the Man of God". SANCTUM DOMINE: JURNAL TEOLOGI 9, n.º 2 (27 de junio de 2020): 1–16. http://dx.doi.org/10.46495/sdjt.v9i2.35.

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Most scholars recognize literary problems in the two stories about the man of God found in 1 Kings 13. The older school of literary criticism has asked what redactional layers might be present, whether a prophetic source or redaction stands behind this story or a prophetic legend has been transformed by the Deuteronomist. Newer literary approaches show that the episodes involving the man of God play vital roles in the development of the larger plot of the downfall of the northern kingdom of Israel with Jeroboam and the rise of the southern kingdom with Josiah. The unnamed man of God becomes symbolic of the obedience and disobedience of the monarchy. The story of the man of God in 1 Kings 13 has been carefully crafted into a two-sided plot. One scene is positive, the other negative. Conflict in this plot between the word of Yahweh spoken through the man of God and the altar at Bethel is not resolved until 2 Kings 23. The surface conflicts between the human characters become symbolic of the deeper conflict between Yahweh and other gods. The theme of obedience or disobedience to the divine word emerges from this deeper plot.
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Aben Tuke Banamtuan y Abad Jaya Zega. "Makna Pencobaan Menurut Yakobus 1:12-15 Dan Implikasinya Bagi Pelayan Tuhan Masa Kini". Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 2, n.º 2 (19 de octubre de 2023): 160–73. http://dx.doi.org/10.55606/lumen.v2i2.225.

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James 1:12-15 is a Bible verse that delves into the meaning of trials and their impact on modern-day servants of God. The verse underscores that trials are a part of life, testing one's faith and character. In this context, the meaning of trials is the tests or challenges faced by every individual, including servants of God, and its implications are significant for their outlook and behavior. The verse teaches that those who endure through trials will receive blessings in the form of the "crown of life," symbolizing the promised gift of eternal life from God for the faithful. Contemporary servants of God must understand that trials are not tools employed by God to tempt humanity into sin but are rather part of life experiences that may arise from human wickedness or complex situations. The most important implication for servants of God is their personal responsibility in facing trials. They should not blame God or circumstances but should reflect on their personal role in maintaining their integrity, obedience, and faith. Servants of God are expected to seek strength and guidance from God, hold fast to His Word, and resist the temptations of sin. Trials can also be used by God to shape character and foster spiritual growth in servants. By enduring and learning from trial experiences, servants can grow stronger in their faith and become better equipped to serve others. Therefore, James 1:12-15 reminds contemporary servants of God to possess perseverance, obedience, and vigilance when facing trials, recognizing them as opportunities for spiritual growth and the receipt of blessings promised by God.
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Saputra, Jefri Andri y Mordekai Mordekai. "Studi Cross-Textual Reading Terhadap Kisah Padi Pulut dan Kisah Elia dan Janda di Sarfat". Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen dan Musik Gereja 7, n.º 1 (30 de abril de 2023): 54–74. http://dx.doi.org/10.37368/ja.v7i1.516.

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This study aims to provide an alternative regarding the attitude that the church should have in dealing with crises. The crisis referred to here refers to an economic recession. Following up on this effort, the author examines the story "The Origin of Sticky Rice" with the Story of Elijah and the Widow in Sarfat according to the text of 1 King 16:29-17:24, using a cross-textual reading approach. Based on the analysis, the writer finds that a crisis is not a reason not to share. Instead, God perpetuates its maintenance through human faith and obedience to Him and by way of acceptance, hospitality, and sharing with others.
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Coroban, Costel. "Power, ideology and piety in high medieval Norway: The King’s Mirror". Romanian Journal for Baltic and Nordic Studies 8, n.º 1 (15 de agosto de 2016): 7–20. http://dx.doi.org/10.53604/rjbns.v8i1_2.

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This paper explores the concepts of piety and power in the work entitled Konungs skuggsjá (King’s Mirror or Speculum Regale), a writing that dates from circa 1250 issued under King Hákon Hákonarson (1217-1263) of Norway and issued for the education of his son, King Magnús lagabœtir (1263-1280). Konungs skuggsjá is utilitarian and didactic, unlike other examples of literature such as saga. It is presented in the form of a dialogue between an authoritative “Father” and the “Son” and is presumably authored by one of the priests, monks or chaplains at the Norwegian court, given the extensive theological knowledge expressed in it. The text bears similar characteristics to other pieces of mirror literature that is characteristic to the High Middle Ages. Piety, which can be considered a universal value in medieval times, was also required of kings and of all men, as The Homily Book (Hómilíubók) of the time prescribed obedience as a vital ingredient for salvation. In his exploration of Norwegian kingship in the High Middle Ages, the scholar Hans Jacob Orning begins by highlighting the difference between Christian piety, in which nothing can be asked of God in return for servitude towards him, and the old pagan beliefs, wherein the gods were often addressed various requests at occasions such as sacrifices.
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Manurung, Kosma y Steven Tommy Dalekes Umboh. "Menalar Kisah Dipilihnya Daud Menggantikan Saul dari Pemaknaan Kaum Pentakostal". Sabda: Jurnal Teologi Kristen 4, n.º 1 (30 de mayo de 2023): 14–28. http://dx.doi.org/10.55097/sabda.v4i1.77.

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God's action in sending Samuel to anoint David to be king in place of Saul, was not a reckless action born of occasional emotion. Desiring, Allah has a strong reason for His actions. Saul's disobedience to God's commands was suspected to be the cause of God impeaching him from the position of king and replacing him with David. This research seeks to reason out the story of David's choice to replace Saul as king of Israel through the anointing of the prophet Samuel in 1 Samuel 16:1-13 from the meaning of the Pentecostals. The use of qualitative narrative methods and support from literature studies are expected to be able to provide a strong, thorough, and systematic understanding of the review of the reconstructive background of David's election as king, the narrative of David's election in 1 Samuel 16, and the meaning of the Pentecostals about the story of David's election. It was concluded that for Pentecostals this story provides an important lesson to always live in obedience to God, see God's decrees from the right perspective, the need for believers to guard their hearts, because its existence represents the presence of God. Abstrak:Tindakan Allah yang mengirim Samuel untuk mengurapi Daud menjadi raja menggantikan Saul, bukanlah tindakan yang sembrono yang lahir dari emosi sesaat. Melainkan, Allah memiliki alasan kuat atas tindakanNya tersebut. Ketidaktaatan Saul pada perintah Allah ditengarai menjadi penyebab Allah memakzulkannya dari posisi raja dan menggantikannya dengan Daud. Adapun penelitian ini berupaya menalar kisah dipilihnya Daud menggantikan Saul menjadi raja Israel melalui pengurapan nabi Samuel dalam 1 Samuel 16: 1-13 dari pemaknaan kaum Pentakostal. Penggunaan metode kualitatil naratif serta suport dari kajian litaratur diharapkan mampu memberikan pemaman yang kuat, teliti, dan sistematik terkait ulasan reka ulang latar belakang pemilihan Daud menjadi raja, narasi pemilihan Daud dalam 1 Samuel 16, dan pemaknaan kaum Pentakostal tentang kisah pemilihan Daud ini. Disimpulkan bahwa bagi kaum Pentakostal kisah ini memberikan pelajaran pentingnya untuk selalu hidup dalam ketaatan terhadap Allah, melihat ketetapan Allah dari perspektif yang benar, perlunya orang percaya menjaga hati, karena keberadaannya mewakili kehadiran Allah. Kata Kunci: Daud; kisah Daud; pilihan Allah; teologi pentakostal; 1 Samuel 16
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Gibson, William. "Engines of Tyranny". Bulletin of the John Rylands Library 97, n.º 1 (1 de marzo de 2021): 11–24. http://dx.doi.org/10.7227/bjrl.97.1.2.

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This article considers the sermons preached by royal chaplains at the court of James II and the organisation of the chapel royal by James as a Catholic organisation. In doing so, it addresses the question of where James’s assurance and certainty came from that he was ruling as God wished him to do. The evidence presented here is that James organised his Catholic chapel royal to be a conscious source of guidance and support. His chaplains reciprocated by addressing him as a Catholic king whose duty was to bring to heel a recalcitrant and stubborn people. His chaplains used historical precedent and theological argument to press on James his determination to bring his Protestant subjects to obedience. This is a study of the Catholic milieu of James’s court and of the theological impetus behind his rule.
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van Cauter, Jo. "Spinoza on Revealed Religion and the Uses of Fear". Journal of Early Modern Studies 9, n.º 1 (2020): 99–120. http://dx.doi.org/10.5840/jems2020914.

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This paper argues that fear constitutes an important part of Spinoza’s redefined version of revealed religion as presented in the Theological-Political Treatise. My claim is not only that obedience as conceived by Spinoza always entails fear, but that the biblical image of God as king or lawgiver requires fear to fulfill its function; and thus, by extension, that fear remains one of the very tissues that binds together the body politic. Although, throughout his corpus of work, Spinoza often associates fear with cognitive weakness and a destabilizing temperament, he also acknowledges its potential use for sustaining civic concord. My argument is both positive and negative: the state can foster support for itself by the proper utilization of religious fear, but if it neglects to do so, it undermines its stability and risks falling victim to the destructive effects of superstition.
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Tesis sobre el tema "Obedience to king or God"

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Atchison, Liam Jess. "The English interpret St. Paul’s Epistle to the Romans chapter thirteen: from God save the king to God help the king, 1532 – 1649". Diss., Kansas State University, 2007. http://hdl.handle.net/2097/306.

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Doctor of Philosophy
Department of History
Robert D. Linder
In England, 1532‐1649 was an era during which questions about obedience to rulers dominated ethical discussions. Most English people also respected biblical authority for governing certain behaviors. Obedience was central to the monarchy’s survival and the Bible was central to reformation of an English Church laden with medieval accretions. St. Paul’s Epistle to the Romans 13:1‐7 was the most important biblical passage for understanding the Christian’s relationship to civil authority during this period, and interpreters had such high regard for biblical authority that the backing of this passage was crucial to the acceptance of any political theory that involved ideas about obedience or disobedience. Though eisegesis was not out of the question as a technique among these interpreters, societal and political circumstances motivated most exegetes to examine the text more closely than they might have if St. Paul’s meaning had been irrelevant. These conditions led to creative handling of the text that permitted the exegetes to continue to submit to biblical authority while advocating their varied opinions on obedience to civil authority. Some interpreters moved outside the constraints of traditional views of monarchy and obedience to develop a theory that God mediated his call to rulers through those who elected them. Acceptance of this theory finally brought about rejection of divine right monarchy, as symbolized by the execution of Charles I in 1649. By too quickly concluding that these English expositors merely sought biblical justification for their views after the fact, scholars have failed to appreciate how Romans 13 positively shaped Reformation views of the Christian’s relationship to the state. As the title suggests, this study will examine the discernable shift from seeing Romans 13:1‐7 as a text that commands non‐resistance to rulers to one that not only permits disobedience, but requires it. Thus, Romans 13 is not simply an influential political text, but stands as the most important political text of the period under consideration. This dissertation supplies a needed analysis of representative exegesis of Romans 13:1‐7 during this critical period of English history and considers the influence of these expositions on the development of republian ideals.
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Learmonth, Nicola K. y n/a. "Definitions of obedience in Paradise regained". University of Otago. Department of English, 2007. http://adt.otago.ac.nz./public/adt-NZDU20071108.162331.

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The thesis has two parts. Part One surveys the debate on how to define Christian obedience and Milton�s prose contributions to that discourse. In the century leading up to Milton�s prose writings there was much debate in England over how to define spiritual obedience. Civil authorities argued that matters of religion fell within state jurisdiction and that an individual�s spiritual obedience should be subject to outward scrutiny and external control; but these definitions were contested by Protestant reformers. Chapter One traces the issue up to Milton�s contributions. Chapter Two traces Milton�s thinking about obedience, spiritual and secular, through his own prose writings: Milton defines obedience as a responsible freedom which requires continual critical assessment of authority. In reaction to the political and ecclesiastical developments of his own time, Milton places increasing emphasis on the role of the individual in defining and expressing obedience to God by means of scriptural study and open discussion. Milton argues that liberty is a necessary pre-condition for giving true obedience to God, and this idea comes to the fore in the later prose tracts, which respond to political and ecclesiastical developments that Milton interpreted as threatening the individual�s liberty of conscience. Part Two examines Paradise Regained (1671), in which Milton advances his interpretation of obedience through his characterisation of the Son of God. Chapter Three shows how Milton links those forms of Christian obedience which he rejects in his prose writing to either Satan or satanic influence. Through his depiction of the Son�s responses to Satan, Milton indicates that Satan�s versions of obedience are designed to distract the Son, and any other believer, from giving proper obedience to God. Chapter Four traces how Milton�s depiction of the Son of God demonstrates his understanding of the right reasons for, and ways of, giving proper obedience to God. The Son�s firm obedience is a state of mind and comprises knowledge of God through scriptural study, conversation and meditation. This exemplary obedience is motivated by an appreciation for and desire to participate in God�s glory (ie., Creation), and Milton indicates that it is this appreciation of divine glory that enables the Son of God to successfully resist Satan�s temptations. Chapter Five examines Milton�s final episode, the pinnacle temptation, in terms of the obedience which he has approved throughout the poem. This chapter addresses Milton�s handling of the reader�s expectations for this scene, and the symbolic language and setting of the pinnacle episode. Unlike any other writers on the temptations in the wilderness, Milton invests the Son�s victory (and Satan�s defeat) on the pinnacle with symbolic power by depicting the Son standing in firm obedience to God. Thus Milton presents his reader with the definitive expression of humanity�s obedience to God: the Son�s stand is a symbolic return to the "Godlike erect" stance ascribed to prelapsarian humanity in Paradise Lost (PL, IV.289), and with this firm, upright obedience Milton shows the rest of humanity how to regain Paradise.
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Cahill, Helen E. "Power and vowed obedience explorations toward authentic praxis /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Atchison, Liam Jess. "The English interpret St. Paul's Epistle to the Romans chapter thirteen : from God save the king to God help the king, 1532 -- 1649". Manhattan, Kan. : Kansas State University, 2007. http://hdl.handle.net/2097/306.

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Whitehouse, John D. "Calvinism and Arminian theology and obedience to the Great Commission". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Zhang, Qiu Li. "Cult of the Dragon King as a rain god in China". Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3325758.

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Pacciolla, Paolo. "Drumming auspiciousness : the pakhāvaj of Nathdwara and the cult of the king-god". Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12276/.

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The pakhāvaj occupies a unique position in the classical music scene of contemporary India. Identified with the ancient mṛdaṅga and associated with kings and gods, played in the Hindustani tradition of the court dhrupad and in the temple music of various sects, it is the most respected of the Indian drums by musicians as well as the most authoritative, according to textual sources; it is an auspicious drum and multiple origin myths explain its creation; its repertoire includes compositions which musicians connect to literature in Sanskrit or vernacular languages and to prayer. Notwithstanding its relevance in Indian music, there are no specific studies on the pakhāvaj and above all about its language, repertoire, and its unique position connecting sacred and secular music. This dissertation fills the gap with a study of the pakhāvaj of Nathdwara, its history, aesthetics and repertoire. Furthermore, joining ethnographic, historical, religious and iconographic perspectives, it provides a multifaceted interpretation of the role and function of the pakhāvaj in royal courts, temples and contemporary stages, and the first analysis of the visual and narrative contents of its repertoire. It also contributes to the understanding of the language, idea and role of drums and drumming in Indian court and temple music, and their relationship over the last two millennia.
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Newman, Jeffery G. "Dependence in the wilderness learning to glorify God in life's wilderness from the King of Israel and the King of Kings /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0379.

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Ille, Gheorghe. "Between vision and obedience : hermeneutical explorations of agency as prolegomena for a theological epistemology with special reference to Paul Ricoeur and G.W.F. Hegel". Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325636.

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Cezula, Ntozakhe Simon. "Theocracy : reflections of the relationship between God and King in Samuel-Kings and Chronicles". Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/3479.

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Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006.
One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances. To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler. The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.
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Libros sobre el tema "Obedience to king or God"

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Publishing, Baha'i. Spirit of faith: Obedience to God. Wilmette, Ill: Baha'i Pub., 2012.

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Fernando, Ajith. Deuteronomy: Loving obedience to a loving God. Wheaton, Ill: Crossway, 2012.

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McCray, Jan. How to delight the heart of God. Grand Rapids, Mich: Chosen Books, 1999.

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George, Rusty. When you, then God: Seven things God is waiting to do in your life. Carol Stream, IL: Tyndale House Publishers, Inc., 2016.

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George, MacDonald. Knowing the heart of God. Minneapolis, Minn: Bethany House, 1990.

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Bright, Bill. My life is not my own: Following God no matter the cost. Ventura, Calif: Regal, 2010.

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The Royal Order of the Last Coin. Joyce Crawford, 2021.

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Ed, Makesha M. A. Shunammite Woman's Faith 2 Kings 4 : 8-37 and 2 Kings 8 : 1-6: Wisdom, Obedience, Hospitality, Boldness, and Will of God Twenty-One Day Devotional. Independently Published, 2021.

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Rajanaykam, Arthur. Key to Serving God -Obedience. R. H. Publishing, 2020.

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Prokopchak, Steve. In Pursuit of Obedience: Deepening Our Love for God Through Obedience. House to House Publications, 2002.

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Capítulos de libros sobre el tema "Obedience to king or God"

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Pacciolla, Paolo. "The drum of the King-God". En The Indian Drum of the King-God and the Pakhāvaj of Nathdwara, 74–92. [1.] | New York: Routledge, 2020. | Series: SOAS musicologyseries: Routledge, 2020. http://dx.doi.org/10.4324/9780367370244-5.

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Stern, Max. "King David: Six Portraits in Music". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 215–28. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-010.

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Kline, Jim. "The Dying and Resurrecting God/King/Hero/Billionaire". En Nonrational Logic in Contemporary Society, 148–67. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003271482-7.

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Caspi, Mishael M. y John T. Greene. "Prolegomenon". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, vii—xxvi. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-001.

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Sherwin, Richard E. "King David Three Thousand Years Later: David and My Orthopractic Experiences". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 1–16. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-002.

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Greene, John T. "The Idea of a King David: Creating a Ruler, a Dynasty, and His Capital City Stories and History: David as Literary and Historical Figure". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 17–40. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-003.

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Caspi, Mishael M. "The Strings of David’s Life". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 41–80. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-004.

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Reisenberger, Azila. "David’s Laments as a Vehicle of Vindication". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 81–108. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-005.

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Peleg, Yitzhak. "Two Readings of the Story of David and Bathsheba and Their Meanings". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 109–30. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-006.

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Song, Angeline M. G. "Counterpoint and Contrast: ‘Tamar Versus Tamar Verses’: A Focalized-Emphathetic Reading". En Portraits of a King Favored by God, editado por Mishael M. Caspi y John T. Greene, 131–46. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-007.

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Actas de conferencias sobre el tema "Obedience to king or God"

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Young, Choi So. "A STUDY ON THE ORIGIN OF CHEOYONG: THE ANCIENT CULTURAL EXCHANGE BETWEEN CENTRAL ASIA AND KOREA". En UZBEKISTAN-KOREA: CURRENT STATE AND PROSPECTS OF COOPERATION. OrientalConferences LTD, 2021. http://dx.doi.org/10.37547/ocl-01-18.

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In 879 (or 875), Cheoyong, who appeared with several people wearing unfamiliar appearance and strange clothes, performed singing and dancing in front of the king of Silla. After that, he moved to the capital with the king, and it is believed that he performed there. According to the legend, Cheoyong, who came in late at night after performing, found that the god of smallpox was with his wife, sang and danced without anger. The god, who saw Cheoyong's behavior, said he would not invade the place where his image was painted, so his portrait later served as an amulet to prevent disease and ghosts. After that, Cheoyong has left somewhere and his dances and songs remained as Cheoyongmu(dance of Cheoyong) and Cheoyongga(song of Cheoyoung), settling down as a Korean folk art. Cheoyong is seen as a sogd performer who escaped from the political turmoil in China when looking at his appearance, his profession, and the situation at the time, which was not familiar to Koreans.
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Milojević, Snežana J. "BOGOODABRANOST KRALjA MILUTINA U ŽITIJU DANILA DRUGOG". En Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.243m.

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Hagiographies of old Serbian literature speak of rulers as individuals chosen by God, for the benefit of the people and the country they will rule. Archbishop Danilo, writing about his contemporary, points out that King Milutin surpassed all his predecessors in terms of gender and position in the country. Apart from the typical elements - describing the good deeds of the king, as well as his imposing fundraising endeavors, the peculiarity of this life is reflected in the constant emphasis on God's help to the great king during military campaigns. Regardless of whether the initiator of the conflict was King Milutin himself or the attack on Serbian lands came from the other side, those who opposed the king were punished with a horrible death, thwarted in the endeavor or diplomatically deterred from the original plan. The help that comes from the metaphysical spaces of Good and Truth is at the same time a description of miracles, but the kind of miracle that is less talked about in medieval literature - when the intervention of the Lord punishes, in the already mentioned ways, those who chose the path of evil. Since every attack of others on the Serbian king and the Serbian land is clearly motivated by the invention of the dishonorable, placing King Milutin in opposition to such exponents of reality indirectly speaks of his godliness, correctness of his decisions and actions, but also his orientation towards eschatology.
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Vatamanu, Catalin. "THE ISRAELITE KING � AN ANTHROPOLOGICAL KEY OF THE RELATION BETWEEN GOD AND MAN IN THE HEBREW SCRIPTURE". En 6th SWS International Scientific Conference on Social Sciences ISCSS 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscss.2019.3/s06.008.

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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)". En Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.797m.

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The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.
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Ječmenica, Dejan. "O TITULATURAMA KRALjA MILUTINA". En Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.067j.

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The shortest titulature would consist of the ruler's name and title. Broader ones contained territorial indicators – namely lands ruled by the ruler, the ruler's byname and formulaic phrase of devotion to God (the Dei gratia phrase) usually in the form of by the grace of God, which emphasizes the source, i.e. the origin of the ruler's sovereignty in the country, which is in compliance with the understandings of those times. Titulatures are to be found in written documents (charters and letters) issued in the ruler's chancellery, within the intitulations at the beginning, and in the signature at the end of the document. In written documents, of various origins, which attest the relations between the ruler and the external factors, titulatures are to be found either within the inscription (address) of the documents sent or in documents in which the ruler represents a political factor. Other than that, titulatures are to be found on seals, coins, founder's inscriptions, inscriptions next to portraits/frescoes resembling the rulers, on objects-gifts to churches or monasteries, on manuscripts, and just as importantly, in narrative sources (domestic and foreign), contemporary or somewhat younger. Through all the listed examples above, we are able examine the titulature of King Milutin. Firstly, attention is focused on the ruler's name, as an essential part of the titulature. The subject of study is the king's baptismal name Milutin, rarely present in official use, the ruling name Stefan and the name Uroš, which was carried by the king's father and to which we will pay special attention to. The constant highlighting of the fact that Milutin is the direct descendant of previous kings, throw genealogical elements found in a number of more extensive titulatures, had a special political-practical and ideological significance for King Milutin, with which he sought to legitimize his rule, since he had taken the throne from his older brother in extraordinary circumstances. In this work, we shall try to classify the titulatures of King Milutin by their types, sources in which they appear, according to content, constituent elements, extent, etc. Special attention will also be paid to the innovations of the content, that is, the changes in the titulature that came as a consequence of political events.
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Pajić, Sanja y Roza G. Damiko. "UMETNIČKO – ISTORIJSKE VEZE KRAJEM 13. I POČETKOM 14. VEKA: ZAJEDNIČKE TEME U SRPSKOJ I ITALIJANSKOJ UMETNOSTI". En Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.581p.

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The paper considers the relations between art created on the territory of the Serbian medieval state and Italian painting from the end of the 13th and the first two decades of the 14th century in the context of contemporary historical events, as well as political and family ties between the Angevin, Nemanjić and Árpád dynasties. Representations of standardized forms of rare iconographic solutions appear in the monumental painting in the endowments of King Milutin (1282–1321), spread predominantly in the art at the territory of Serbia and Macedonia. The monumental Mother of God Pelagonitissa was shown in the church of the mon- astery in Staro Nagoričino, as well as Christ’s Ascent of the Cross in its trium- phant version, while the same scene, a different iconographic scheme empha- sizing the strong emotional charge, is preserved in the church of St. Nikita in Čučer. Moreover, a fairly unknown motif of the Mother of God kissing the Son in the cradle-sarcophagus was painted on the scene of the Birth of Christ in the Sts. Joachim and Anna Church (King's Church) in Studenica. Variations of these themes appeared in Italy in the same period, most often on small-size panels. These works, intended primarily for the Franciscans, were created in the centres where this monastic order maintained strong connections with the Guelfs, the Angevin dynasty and the popes. Thus, the interpretations of the Mother of God Pelagonitissa are found primarily in Romagna and Rimini, where Giovanni da Rimini presented this theme as the central part of the triptych, on whose side wing there was, among others, the scene of the Birth of Christ with the motif of the Mother kissing the Child. The triumphant version of Christ's ascent to the cross was painted in Tuscany and Siena, while the variation seen in the fresco in Santa Maria Donnaregina Vecchia in Naples is close to the fresco from Čučer. The significant role of the political and cultural mediator of the Serbian state was confirmed in the time of Milutin and his mother Jelena, whose relations with Angevins and Franciscans, widely present in the Balkans, are well known, simultaneously being in close contacts with popes, starting with Franciscan Pope Nicholas IV.
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Petrović, Nemanja. "„DANAS SE HRISTOS U VITLEJEMU OD DJEVE RAĐA“ ZAPAŽANjA IKONOGRAFSKIH POJEDINOSTI BOŽIĆNE HIMNE KAO ODRAZA POBOŽNOSTI KRALjA MILUTINA". En Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.763p.

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Fresco-composition, painted above the entrance of the katholikon of Žiča monastery, represents a unique scene within Serbian monumental painting from the beginning of the second decade of 14th century. This carefully thought-up picture illustrates a Christmas' Hymn which ascribes to the authorship of John of Damaskus. However, verses written on the arc, above the composition, are associated with poems of Anatoly of Constatinopole’s poetic content. Decora- tion of the entrance consists of clearly expressed theme of the portal, therefore it can be said that frescoes obviously indicate activities that could have been happening inside this space, to be precise in front of the temple’s entrance. It is important to analyze mention verses written on the arc, which belong to the poem that’s sung on the first day of the celebration of Christmas, when, it is believed, monarch himself attended. In the upper part of the composition, we can see The Mother of God on the throne with Child, surrounded by Angels, Shepherds and the Magi with their gifts. They are joined with a fragment of historic content, which additionally completes the complexity of the painting. In the lower part of the fresco-composition, there are visible two ceremonial proseccions moving towards each other. On the left side, beneath the Magi, we can see a group of cantors, monks, priesthood led by archbishop Sava III. On the right, beneath the Shephards, there is Court Retinue led by King Milutin. All participants of this saint cortege are painted wearing rich vestments with apparent attributes that define them. There are clear indications of taking over and transmitting Constantionopoli- tan models within the painting subject of gate entrance as the emphasized place as part of the ruling adventus. It is obvious that it is about iconography shaped by forceful influence of liturgy, theological literature of Incarnation, specifically the influence of hymnography in shaping different artistic models that had been growing in the Empire of Palaiologos and the land of king Milutin.
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GUEROUAOUI, Youssef. "THE REALITY OF EDUCATIONAL SCIENTIFIC RESEARCH IN REGIONAL CENTERS OF EDUCATION AND TRAINING PROFESSIONS AND THE MECHANISMS FOR ITS DEVELOPMENT". En 2. IJHER-International Congress of Humanities and Educational Research. Rimar Academy, 2021. http://dx.doi.org/10.47832/ijhercongress2-2.

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Educational research is only one of the areas of scientific research, or a branch of scientific research, as a careful, organized and critical attempt to address educational problems and issues of a practical nature, starting from monitoring and identifying the problem and subjecting it to the test of meditation, reflection and diagnosis in order to reach possible and appropriate solutions to it, as educational research is a mechanism of developing the work of teachers and raising the quality of their composition and improving their classroom practices, in addition to contributing to the drawing of educational policy, and providing information And the data needed for educational decision-making... If the educational research has all these and other advantages, we find that the ministry of the guardian of the national education sector in the Kingdom of Morocco did not give him the status that befits him, and the result was the emergence of an educational crisis in our country, where our educational system occupied very low ranks as will come later, which made king Mohammed VI Nasrallah warn of the seriousness of the crisis in his historic speech 20 August 2013.This was recently revealed by the Development Model Committee in April 2021. The Ministry has recently been alerted to the importance of educational scientific research in addressing this educational crisis and has issued some regulations and legislation to encourage it. Despite the state's efforts in this area, the meditator of the educational research situation in the various research centers in our country, as in other Arab countries, notes that there are many obstacles and difficulties in it and limit its performance of its expected role. From this point of view, this modest study came to shed more light on the reality of educational research in the regional centers of the professions of education and training, focusing on the most important difficulties facing it, hoping to find appropriate solutions to this situation in order to build a new Moroccan school that responds to the expectations of society and looks forward to its development prospects. From God, we derive help, conciliation and payment. Key words: Educational Research, Scientific Research, Regional Centers For Education And Training Professions.
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Завойкина, Н. В. "NEW INSCRIPTIONS FROM PHANAGORIA". En Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.107-122.

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К настоящему времени лапидарий Фанагории насчитывает (с учетом публикуемых) 100 древнегреческих надписей. Для 1000-летней истории крупного античного города эта цифра выглядит весьма незначительной. Пять новых надписей из раскопок Фанагории в 2019 и 2021 гг. представлены в статье. Надпись № 1 вырезана на небольшом мраморном прямоугольном блоке и датируется концом 1 в. до н. э. – первой половиной 1 в. н. э. Сохранилась правая часть трехстрочной надписи. Внешний вид мраморного блока с надписью дает основание предполагать, что он служил основанием для вотивного приношения (небольшой статуэтки?). Надпись на нем была, видимо, посвятительной, имя божества располагалось в начале надписи и не сохранилось. После имени божества вырезаны имена и отчества трех дедикантов. Полностью сохранилось отчество последнего посвятителя – Батий. Надпись № 2 представляет собой остатки шести строк на правой стороне мраморной плиты. Надпись неясного содержания и датируется второй половиной 2 в. н. э. Предполагается восстановления нескольких личных имен. Надпись № 3 вырезана на колонне серого мрамора и содержит посвящение Богу Высочайшему неким Юлием (полное имя не сохранилось). Оно датируется 60-ми – началом 70-х годов 2 в. н. э. Посвящение Богу Высочайшему встречено в Фанагории впервые, несмотря на широкое распространение этого монотеистического культа в крупных боспорских городах в 2–3 вв. н. э. Надпись № 4 вырезана на блоке мраморовидного известняка значительного размера. Она датируется 217 г. б. э. и поставлена от имени общины Агриппии (быв. Фанагории). Внушительные размеры блока позволяют думать, что блок был частью какого-то городского сооружения, и надпись на нем была, по всей видимости, строительной. Надпись № 5 вырезана на мраморной плите и представляет собой фрагмент, по мнению автора, строительной надписи царя Рескупорида II (210–227 гг.). В надписи, предположительно, сообщается о восстановительных работах городских стен, башен и их фундаментов. Эти работы были осуществлены попечением эпимелета, чье имя не сохранилось. Today, Phanagoria’s lapidarium has a hundred ancient Greek inscriptions, including the ones published here. Considering the thousand-year history of a large ancient city, this amount seems very small. Five new inscriptions coming from excavations at Phanagoria in 2019 and 2021 are discussed in this article. Inscription 1 is carved on a small rectangular marble block and dates to the end of the I century BC – first half of the I century AD. The right part of the three-line inscription has been preserved. The appearance of the marble block with the inscription suggests that it served as the basis for a votive offering or, maybe, a small statuette. Apparently, the inscription was a dedicatory one. The name of the deity was located at the beginning of the inscription and is not preserved. After the deity’s name, names and patronymics of three dedicants are carved. The patronymic of the last initiator, Bates, has been fully preserved. Inscription 2 represents the remains of six lines on the right side of a marble slab. The in scription’s content is unclear. It dates between the second half of the second century AD. Several names are expected to be read on the inscription. Inscription 3 is carved on a grey marble column and contains a dedication to the Most High God by a certain Julius (his full name has not been preserved). It dates back to the 60–70 AD. A dedication to the Most High God is seen in Phanagoria for the first time, despite the wide spread of this monotheistic cult in large Bosporan cities in the second–third centuries AD. Inscription 4 is carved on a block of marble-like limestone of a rather big size. It dates back to 217 CE and was erected by the community of Agrippia (former Phanagoria). The impressive size of the block suggests that the block was part of an urban structure, and the inscription on it was, apparently, related to construction. Inscription 5 is carved on a marble slab. It is only preserved fragmentary. According to the article’s author, it is a part of a building inscription of King Reskuporides II (210–227 AD). The inscription, presumably, talks about the restoration work of the city walls, towers and their foundations. These works were carried out under the care of epimeletos, whose name has not been preserved.
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Informes sobre el tema "Obedience to king or God"

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McCarty, Gary J. Norms and the Red God of War -- Gospel for the King of Battle? Fort Belvoir, VA: Defense Technical Information Center, marzo de 1990. http://dx.doi.org/10.21236/ada225437.

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