Adam

Postul Mare este perioada care precedă sărbătoarea Paştilor şi care durează patruzeci de zile; timpul pocăinţei prin excelenţă şi al întoarcerii la Dumnezeu, care ne reaminteşte în primul rând de cele patruzeci de zile petrecute de Mântuitorul în pustiul Carantaniei (Luca 4, 2), imediat după Botez. Este perioada în care catehumenii petreceau ultimele patruzeci de zile ale cuviincioasei lor pregătiri, în vederea primirii Botezului la Paşti. Durata de 40 de zile a Postului Paştilor se întemeiază pe o tradiţie vechi-testamentară, atestată de mai multe ori. În tradiţia răsăriteană postul a avut întotdeauna un profund caracter spiritual, urmărind în special ceea ce Sfinţii Părinţi aveau să numească „metanoia”, adică schimbarea profund interioară a omului. De accea, postul în general dar mai ales Postul Mare, reclamă o iscusinţă teribilă. Spiritul autentic al Postului Mare se regăseşte însă, în vremea pocăinţei stabilită de Biserică pentru toţi fiii ei, indiferent de treapta spirituală, pentru o perioadă de patruzeci de zile.

""Inhaltsverzeichnis

Miscellanea Orientalia Christiana

Von den Herausgebern

SYRIACA

Yulia Furman
Der erste Schöpfungstag und die „ersten Naturen“ in der „Geschichte der zeitlichen Welt“ von Johannes bar Penkaye

Evgeny Barsky, Maksim Kalinin
„Werdet nicht wie die Kinder“: Adam im dritten Band von Isaak dem Syrer

Grigory Kessel
Isaak von Ninive. Zwei Traktate aus der neugefundenen Sammlung

Yury Arzhanov
Aristotelische Naturphilosophie in der syrischen Schule

Nikolai Seleznyov
Sieben Kanones und neun Zeichen: Der doktrinäre Teil des liturgischen Poems „Deutung der Geheimnisse“ von Johannes bar Zoʿbi

Mikhail Tolstoluzhenko
„Hier ist die Stiftshütte des Gottes des Jakobus“: Spitznamen als Argument in der interkonfessionellen Polemik

CAUCASIANA

Igor Dorfmann-Lazarev
Rückkehr zur Geburtshöhle: das Gedächtnis der erstgeschaffenen Menschheit in der armenischen „Schrift über die Kindheit des Herrn“ und in den verwandten Quellen

Tamara Pataridze
Gibt es Übersetzungen aus der syrischen in die georgische Sprache?

Dmitri Korobeinikov
Am Vorabend von Manzikert: Ein armenisches Kolophon aus dem Jahr 1067

COPTICA & AETHIOPICA

Anton Voytenko
Eine koptische Legende über Eudoxia als eine „alternative Geschichte“ der Regierung von Konstantin dem Großen

Dmitri Bumazhnov
Unbekannte christliche Parallelen zum Gespräch Jesu mit einem Schädel

Alexey Gudkov
Der äthiopische Buchschreiber (anhand der Miniaturmalerei von 14.–18. Jh. und der Feldforschungen vom Ende des 20.–Anfang des 21. Jh.)

TURCICA

Anton Pritula
Syroturcica: Ein zweisprachiges Strophengedicht aus der Mongolenzeit

ARABICA

Alexander Treiger
Die Christologie des „Briefes von den Christen Zyperns“

Nikolai Seleznyov
„Passio secundum Ibn al-Akfānī“: Die Lehre der christlichen Konfessionen über die Kreuzesleiden in der traditionellen arabisch-islamischen Religionswissenschaft

Konstantin Pantschenko
Gedenken an die Vergangenheit: Der antiochenische Patriarch Makarius III. az-Zaʿīm als Historiker

Dmitry Morozov
Eine neue Arbeit zur Frühgeschichte der Bibeltexte in der arabischen Sprache

Unsere Autoren
"

Table of Contents :: Editorial :: SYRIACA :: Yulia Furman, The first day of the Creation and "the first natures" in the History of the Temporal World of John bar Penkaye :: Evgeny Barsky, Maksim Kalinin, "Do not be like children": Adam in the Third volume of Isaac the Syrian :: Grigory Kessel, Two treatises from the newly discovered collection of Isaac of Nineveh :: Yury Arzhanov, Physica of Aristotle in the Syriac school :: Nikolai Seleznyov, Seven canons and nine signs: Doctrinal part of the liturgical poem of John bar Zo'bi Explanation of the Mysteries :: Mikhail Tolstoluzhenko, "Here is the tabernacle of God of Jacob": the nickname as argument in the inter-denominational polemics :: CAUCASIANA :: Igor Dorfmann-Lazarev, Return to the Cave of the Nativity: the memory of the first created humanity in the Armenian "Writing about the Childhood of the Lord" and the related sources :: Tamara Pataridze, Do the translations from Syriac into Georgian exist? :: Dimitri Korobeinikov, Before Mantzikert: An Armenian Colophon of 1067 :: COPTICA et AETHIOPICA :: Anton Voytenko, The Coptic legend on Eudoxia as an "alternative history" of the reign of Constantine the Great :: Dmitrij Bumazhnov, Unknown Christian parallels to the Muslim legend on the dialog between Jesus and the skull :: Alexey Gudkov, The Ethiopian Scribe (with reference to the miniature painting of the 14th-18th century and the field research from the late 20th-early 21st century) :: TURCICA :: Anton Pritula, Syroturcica: Bilingual poem from the Mongol time :: ARABICA :: Alexander Treiger, The Christology of the Letter from the People of Cyprus :: Nikolai Seleznyov, Passio secundum Ibn al-Akfani: the doctrine of Christ’s Passions on the Cross in the traditional Muslim religious studies :: Constantin Panchenko, To recall the past: Patriarch Macarius of Antioch as historian :: Dmitry Morozov, A new book on the early history of the text of the Arabic Bible. [Review of Sidney H. Griffith, The Bible in Arabic: The Scriptures of the "People of the Book" in the Language of Islam]."

American Cinema significantly makes use of universal narratives which originate from myths and religious stories. These narratives which are accepted universally address universe of common meaning values of humanity and people’s common perceptions. Thus, it is easy to reach viewers throughout the world with a movie which was shaped and inspired by these narratives. On the other hand, these cultural products addressing a wide range of viewers can cause interpretational clashes due to different religious dogmatisms. 

The Hollywood movie “Noah” directed by American Darren Aronofsky which cost 150 million dollars and released in 2014 had a great boxoffice success thanks to having a story which was based on a universally accepted holy narration, Noah’s Ark. Aronofsky, both the co-screenwriter and director presents his ideas and worries related to contemporary society, humankind, environment and beliefs through Noah’s Ark, the clues of which were provided in 2006 movie, “The Fountain”. Inevitably, Aronofsky uses Noah’s Ark as the central story since it is meaningful in every nation for everyone and also makes use of Hollywood’s commercial narrative patterns. The movie starts with the myths with regard to the creation and the descend of the humankind onto the earth and is enriched by other several religious themes.

Aronofsky uses the religious stories as mythological narratives not as holy stories in his scenario. The director refictionalizes the narratives which serve as an inspirational source for the movie in order to adapt them to the cinematographic language and to express himself better through these narratives. In this respect, the religious stories in “Noah” show differences from the traditional ones with regard to characters, the flow of the stories, the cultural perception of the narratives, metaphors and their metaphorical meanings. Accordingly, “Noah”, the reinterpretation of a universal narrative by Aronofsky,  is seen as a topic of analysis and evaluated from an intertextual perspective by a descriptive film analysis.

Surprisingly, perhaps, it turns out that the face is not only a finite object of art but also an infinite art object, yielding three inimitable standards of facial beauty, but what these really entail remains essentially unexplored. Surprising new research indicates a fundamental restriction on achievable aesthetic meaning within portraiture.

Readers interested in the latest findings on the face are advised that the present paper is part of a series of writings on this page attempting a total integration of the Visage of Man through theoretical comprehension, scientific investigation, and sensual appreciation of its place in actual life and within artistic conventions as ordinarily practiced.

Three other papers on this page should be read for an integrated and particularized approach to the context, the form (or plan), the neurophysiological underpinnings, and the exhibition of the Trifurcated Face of Man (namely, 'Prospectus of the Society for Faces,' 'The Soul of Life and the Spirit of War,' and 'Desiderata for Primary Exhibition of the Face').

A planned fifth paper ('The Human Face in Life and Death') in due course will, it is hoped, summarize, clarify, and strengthen the contributions to the theory of the face by the present author and form the basis for substantial new research on the idealist theory of the Visage of Man in the 21st century. The depth of the human face remains essentially unknown within idealism and is totally masked by the delusions of materialism.

Integral study of individual facial conformation at first maturity with the face in death (the Totenmask) in volunteers across the globe soon will be proposed, more or less as first envisioned in the 'Prospectus of the Society for Faces,' but with concrete reference to true (idealist) anthropology and its newfound insight into the profound psychophysical separation constituting Trifurcated Man.

The  common error of thought about Adam is his commission of disobedience, that incurred him ousting from paradise.  In this book, not only his; even the infallibility of  all prophets has been vindicated. It could not be accomplished successfully, had the basic theory of Egocentrism, given by Sir Muhammad Iqbal,  which men like Gulam Ahmed Parwez followed, been not blasted necessarily.

This paper analises some of the diverse ficticious situations conceived by Hume throughout his works to represent the absence of experience characterizing either an initial state, where experience doesn't exist yet, or a state where it doesn't exist anymore. We suggest that these fictitious situations, besides their more immediate goal of calling our attention to the fact that experience and habit are the only possible grounds for our causal inferences, also reveal the permanent tension between two opposite forces of attraction, to which our existences are subject according to Hume: one main force, that pulls us in the direction of the regularity and uniformity of natural laws and human nature, leading us away from the singularity, the pure difference among atomic perceptions, and the original indifference of imagination; and another force, which we perceive only in a shadowy way, but which nevertheless is present to us as a constant threat underneath all our associations, inferences, beliefs, and passions: the reign of pure singularity, the descent back into indifference, the ruin of human nature.

The first House of Prayer at Bibakkata mentioned in the Quran could be located at Pushkarin Rajasthan. The Quran says: “Behold, the first House (of Prayer) established for mankindis the one at Bibakkata” (96-97).
Near Bakkata:
The name “Bibakkata” consists of the prefix “Bi” and the noun “Bakkata.” The prefix “Bi”refers to“in/by/with.” Of these, the prefixes “by” and “with” suggest nearness. Thus,“Bibakkata” could be rendered as “near Bakkata.” The second part “Bakkata” is similar to“Bharata” with common sounds “b” and “ata.” Bharata, in turn, was the ancient name of thearea south of Pushkar. We, therefore, may read the Ayat progressively as follows:The “first House is the at Bibakkata,” Alternatively, “the first House is the one
near
Bakkata,” Alternatively, “the first House is the one near
Bharata
,” Alternatively, “the first House is the one near
south of Pushkar
,” Alternatively, “the first House is the one
at Pushkar
.”The name Bibakkata, therefore, hides within it a reference to Pushkar.
Bakka:ta ~ Makkata:
Counterargument is that the Arabic language adds the suffix “ta” to other names such asMakka, which is then written as Makkata. We must, therefore, similarly consider the suffix“ta” in Bakkata as non-speaking. Further, we may remove the prefix “Bi” as non-speakingand read the name Bibakkata as Bakka, which is similar to Makka. Hence, it is suggestedthat Bibakkata=Bakkata=Bakka=Makka.This interpretation could possibly be acceptable for writings in Arabic. But the Arabiclanguage was developed about 4400 years after the advent of Adam. The earliest knownexample of Arabic is an inscription found in the Syrian Desert, dating back to the fourthcentury CE. The long period between the time of Adam, and the development of the Arabiclanguage raises the question whether the usage of the prefix “Bi” and suffix “ta” as non-speaking can be dated to the time of Adam? Our view is that these prefix and suffix were anintegral part of the name “Bibakkata” since the name is written as such in the Quran and wemust hesitate in rendering a word differently than as stated

Afzalodin Badil Khaghani Shervani and Nezami Ganjavi are two major stylist poets who had profound influences on later poets. Most of the Khaghani’s poems are lucid and uncomplicated; but many ordinary people, and sometimes some of educated ones find it hard to understand some of his ballades because of different linguistic combinations and scientific terms he used in them. Although, what makes his poetry hardly comprehended is his tendency to use different Quranic verses, Islamic cognitions, stories of the prophets, and especially rare allusions to Islamic events and sources. The diversity of allegorical sources in prophets stories roots back to Khaghani’s vast information about Quran, interpretation of Quranic concepts and hadith and above all, to his powerful imagination. Using the stories of the prophets, he goes beyond the stories of Quran and interprets them referring other sources. Concentrating on different researches have been conducted by scholars on Khaghani, present article attempts to study two allusions have been used in his Divan.

Kephalaia, counts to the important sources of Manichaean. It is written in Coptic by the Christians of North Africa, which have converted to this faith. Mani is called in this book “The Apostle” and sometimes “the enlightener”.
Each chapter resembles to Christ sermons. The disciple asks a question, and he gets the answer from the Apostle. This is what each chapter is normally based on.
Creation has been always the midpoint and the beginning of everything. The creation of Human has been always the most fascinating and interesting part of each religion, especially in Manichaeism which is based on Buddhism, Christianity and Gnosticism.
In no Manichaean script, except Kephalaia 64, the creation of “Adam” has been not recorded, be detailed. Mani explains that since Adam was fashioned by the evil power after the image of the divine Ambassador he was preeminent over all other mixed creations in three ways: his image, his soul and his intelligence.

Armenian Apocrypha Relating to Abraham
Michael E. Stone

This volume introduces a cycle of stories about Abraham as preserved in fifteen unpublished, late medieval manuscripts in Armenian, published here in English for the first time with commentaries, annotations, and critical apparatus. The texts present embroidered Abraham stories dealing with his youth, his life in Egypt, the binding of Isaac, the story of Melchizedek, and other tales. Embedding Jewish, Christian, Islamic, and other ancient traditions, these texts demonstrate mutual borrowing and influence over centuries.

Paper $38.95 • 290 pages • ISBN 9781589837157 • Early Judaism and Its Literature 37

Expression of similarities and dissimilarities between historical and mythical characters can show the continuous bilateral impressions and effects of History and Myth and their results. Gayumarth, being absolutely different in appearance with modern man, has always been considered as the first Man in Persian Mythology. However, in Shāhnāme, Ferdowsi never considers him as the first Man. It is somehow because of Ferdowsi’s Quranic and Islamic view point about the creation of the first Man that he calls Gayumarth the first King. In the present paper, the aim is to try to express all similarities and dissimilarities which exist between these two characters in Quran and Shāhnāme. Subjects such as choosing mountain as the first place of life, being killed by their children, having the title of First, and being introduced as a single character in some historical books are being analyzed in this present essay.

A major bottleneck in our understanding of the molecular underpinnings of life is the assignment of function to proteins. While molecular experiments provide the most reliable annotation of proteins, their relatively low throughput and restricted purview have led to an increasing role for computational function prediction. However, assessing methods for protein function prediction and tracking progress in the field remain challenging. We conducted the second critical assessment of functional annotation (CAFA), a timed challenge to assess computational methods that automatically assign protein function. We evaluated 126 methods from 56 research groups for their ability to predict biological functions using Gene Ontology and gene-disease associations using Human Phenotype Ontology on a set of 3681 proteins from 18 species. CAFA2 featured expanded analysis compared with CAFA1, with regards to data set size, variety, and assessment metrics. To review progress in the field, the analysis ...

While human beings are without any doubt orders of magnitude removed from animals in the degree of development, no difference in degree alone can constitute a difference in kind. The formalization of this phenomenological inability to define the demarcation of species is not only of utmost highest importance with respect to the conception of human dignity but also to the ethical classification of the human ability to design hybrid-creatures. The heuristic principle of inability motivates an ontological consideration suggesting an unambiguous species-barrier defined by a generic and specific analysis of the human incarnation.

... At various times Professor Sai attended the Universities of London. ... was one of those who founded the Ghana Family Planning Association and helped develop Ghana's population policy. ... those on adolescent reproductive health and improvement in the role and status of women ...