Ascension

This paper puts Douglas Farrow's work on ascension in conversation with the book of Hebrews. This conversation focuses on two main areas: the nature of ascension and the place of ascension. In each area, I present Farrow's contribution, possible objections from Hebrews, and a constructive argument based on Hebrews. I conclude that Hebrews aligns with Farrow's claims about a fleshly ascension and a material heaven but not with his argument that Jesus creates a space when he ascends. Finally, I suggest some implications from my understanding of ascension and heaven.

I am interested in the existential implications of the Easter narrative, for our world today; and unfortunately, at first blush, it appears that its claims seem to fall short. Everything Easter claimed to defeat and overcome is still in large abundance in our world. Be it sin, evil, disease, death, all of them are in full bloom in our world, and the narrative does not seem to have done anything to them. If it is all about metaphorical or symbolical show of power, then sure, a hundred points to the Easter narrative; but the question that has been plaguing me the whole day is this: where is Easter when the rubber meets the road. I am not seeking for creative applications, or even wizardry theology. My question is simple – where is the victory of Easter in our world today?

Deception is one of the main features of the erotic dream in Petrarchist poetry. In this scenario, Vittoria Colonna (1490-1547) is a significant exception. Her poetical activity is entirely dedicated to the memory of her husband, Ferrante, Ferdinando Francesco D'Avalos, died in battle in 1525. In this context, the dream is a vital tool for the encounter with the beloved, that the poetess gradually identify with Christ, but also a moment of spiritual elevation, and, in some cases, a door to the neoplatonic ‘ascensus’ and the religious ecstasy.
Trying to shed light on this important issue for the poetess, but until now little studied, this paper will focus on ‘Rime amorose’ 14, 20, 84 and on the ‘Spirituale’ 36 of the Bullock’s edition (1982), considering the relationship between dream, memory and conjugal faith, the relationship between dream and religion, whereas Ferrante, after death, becomes a means to achieve the ‘True Good’ and, finally, the particular features that the dream acquires in the ‘Amorose’ and ‘Spirituali’ rhymes.
In this way we will attempt to demonstrate that the study of an ubiquitous theme in the Petrarchist 'system', that's erotic dream, it’s an opportunity to investigate the work of a poetess as Vittoria Colonna, for which the interplay between poetic and life, and between ‘reformed religion’ and Neoplatonic philosophy is a constitutive trait of her eccentricity into the Cinquecento’s lyrical canon.

The traditional understanding is that Elijah ascended to heaven in a whirlwind, but a close examination of the text suggests only that he was transported to some other location on earth where he lived out the rest of his life in quiet retirement, save for one exceptional instance when he broke his silence with a letter.  Both ancient Jews and Christians interpreted the text this way, and how one understands the narrative (bodily assumption to heaven versus local translation) matters because it has tremendous ramifications for his theology.

The Shroud of Turin, Christianity's most precious relic is firmly linked to its foundational doctrine: Jesus's miraculous resurrection from the dead. This well defended connection limits Shroud research to the investigation of the mechanics of image formation, the underlying cause (the cause of the cause), being a foregone, non-debatable conclusion; it was a miracle. The miracle status limits the investigation because otherwise it would infringe on foundational doctrine. Advances in science, scholarship, observation and experience since the Gospels were written reveal a natural explanation for what actually took place on the first Easter Sunday and, thus, the cause underlying the cause of image formation. Arriving at this conclusion requires outside the box thinking: looking beyond the Bible into other religious expressions for answers, engaging in non-literal interpretation of the Bible, invoking principles of quantum science and inserting the role of human consciousness into the investigation platform.

What is the Ascension? Is it merely a narrative of a post-paschal community? In what spatio-temporal reality has it been fulfilled? How should we understand its placement in time: forty days after the Resurrection, and ten days prior to the Descent of the Holy Spirit? The Ascension should be analyzed integrally in connection with the mystery of death and the Resurrection. This paper presents an attempt at deepening New Testament ecclesiogenesis while also moving away from the narrowed understanding that the Church emerged solely as a result of the words, deeds and person of Jesus Christ. On the one hand, it is a reference to the five stages of the Church's emergence as an event of the entire Holy Trinity in the still-unfinished history of salvation. On the other hand, it is a presentation of the Ascension, typically ignored, which is usually reduced to the event of the Resurrection of the glorious Lord. Analysis of the Ascension-performed in the light of ecclesiogenesis-leads to uncovering the pneumatological and eschatological components, which are most interesting in reference to the multi-dimensional establishment of the Church and its mission.

Allah soyut ve somut varlığı itibariyle Sonsuzdur, her şeyden her şeye daha yakındır.
Eşya O'nun enerjisi, yazılımı  ve isteğiyle (kudret, ilim ve iradesiyle) birer dosyadırlar.
O ise Ana Dosyadır. Dolayısıyla herşeyden herşeye daha yakındır.
Ne kadar varlık dosyaları varsa O'nun bir ismidir. Yani belirtisidir. Öyle ise O'na yakın olmak ne demektir?
Halkın diliyle evliya denilen zatların ne özelliği var. Ve ne yaptılar da O'na yakın oldular?

İşte Cevabı: Varlık, öz itibarı ile ilimdir, yazılımdır. Somut İlahi boyut olan Evren de ağırlıklı olarak  enerji (kudret) olmakla beraber, onda aktif  olan ve yöneten ilim ve iradedir, yani yazılım ve evrim (gelişme meyli.) Bu ikisi ruhun da özüdürler.
Yani kainat ruhlu ve canlıdır. Her yerinde hayat vardır, her yazlım bir melektir yani manevi bir dosyadır. (29. Söz)

Evet kainat sonsuz bilgi işlem ve hafızaya sahip kuantum bilgisayarı gibi çalışıyor. Bu bilgisayarın başka bir ismi de Âlemdir, âlem ilim kökünden gelir, anlam ve gerçeklik gösteren sistem demektir.
İnsan da bu sonsuz bilgisayarın küçük çaplı ama yine  de sonsuza yakın bilgi işlem hacmine sahip bir dosyasıdır bir âlemdir.
Namazda okuduğumuz El-Alemin (âlemler) kelimesinin birinci manası, insanlar denilen bu küçük dosyalardır. (26. Mektup)

Bu özerk dosyaların yaratılış amacı,  Yaratılış  Sistemine, sosyal hayatta sonsuz manalar, teknik gelişmeler, aktiviteler, fenler ortaya koymak ve psikolojik hayatta sonsuz ilim, düşünce ve maneviyat katmaktır...
Allah yaratılışta istediği şeyi artırıyor. (Ayet meali) Ve en çok artırdığı da insan eliyledir.
Dünya kainat karşısında çok küçük de olsa, insanın bu yaptıklarıyla kainattan milyon kere milyon daha büyüktür. Çünkü asıl olan yazılım ve manadır. Materyalistlerin kulakları çınlasın.

Başa dönersek, peki Allah'a yakınlık ne demektir? İşte velayet ve Allah'a yakınlık şudur: Aciz, fakir, bir mikroba yenilen  fakat manen çok zengin olan ve  insan denilen bu  ölümlü dosyanın  sonsuz olan ve sonsuz  kudret, ilim ve iradeye sahip olan, ölüm ve yıkım onun için düşünülmeyen Allah'a (Ana Dosyaya) entegre olmasıdır.. İnsanın küçük benden vazgeçip, sonsuz iradeye sığınmasıdır;  adeta kainat kadar varlığa sahip olmasıdır. "Ben insanları ve cinleri sırf beni tanısınlar ve bana entegre olsunlar diye özerk yarattım." (Zariyat Suresi.)

Peki bu entegrasyon ve birlik nasıl sağlanır?
Evvela, varlığı iyi bilmek ve Allah'ı iyi tanımak ile. (iman, düşünce ve ilim ile).
Küçük beninden vazgeçip sonsuzluğa yelken açmak, varlığa katılıp ona uyum göstermek.
Yasal yaşamak ve bu yasal yaşamanın şahsi dünyada küçük numuneleri olan ahlakı da yaşamak. Ve bunlarda süreklilik kazanmak için zikir ve ibadet etmek.

Ayrıca: İnsan evrim sürecinin son meyvesi olduğu için beyin katmanlarında onlarca hayvani dürtüler var. Din bu dürtülere nefs-i emmare diyor.
Bu hayvani dürtüleri arındırıp soyut değerlere yükselmek, velayetin birinci adımıdır.  Bu adıma din arınma manasında tezkiye diyor.

Bu yakınlığı sağlamak üzere bir çok yol, tarikat, meslek ve meşreb ortaya çıkmıştır. Acaba hangisi en idealdir, diye sorarsanız; Kur'an beş ayette cevap veriyor. Allah'a yakın olan kişi, ne korkar ne de üzülür diyor. Eğer korkuyorsanız ve üzülüyorsanız bilin ki henüz yolcusunuz, hedefe varmış değilsiniz.
Veya yolunuz yanlıştır veya eksiktir. Evet varlığı ve işletim sistemini tanımak, korku ve üzüntüyü giderir. Çünkü varlık ve sonsuzluğu idrak etmek başlı başına bir cennettir, ve varlığın işletimi tamamen iyiye ve hayradır.

Kur'an, bu hedefe varmak için üç adım attırır. 1) Sonsuz bir Allah'a inanmak.. 2) Ebedi sonsuz bir hayata inanmak.. 3) Yararlı işler yapmak. (Topluma ve kainata entegre olmak.) Bu konuda bütün dinler eşittir. (Bakınız Bakara suresi 62. ayet) Ve bu ayetten anlaşılan: Dinlerin de tarikatlerın de testi, o yola girmiş insanda ne gelecek korkusu ne de geçmişin üzüntüsü olmamasıdır.

Bu izahatın özeti şudur: Sonsuzluğu anlamak, Allah'ı soyut ve somut boyutlarıyla sonsuz bilmek. Ve varlığın ruhu olan o sonsuz yazılıma entegre olmak, ilk adımdır.
Evet: Sonsuzluk olmadan hiçbir adım atılmaz. Çünkü sonlu bir şeye entegre olup ona tapmak kutsal da olsa bir putperestliktir.

Son Bir Not: Bütün bu şartları yerine getiren bazı zatlarda ruhani inkişaflar olur. Ama bu ruhani inkişaflar amaç değil. Yasal ve ahlaklı yaşamak ve soyutuyla somutuyla  sonsuz varlığı ve ebedi hayatı bilmek (Kur'an'ın üç şartı)  yani bilge olmak velayet için yeterlidir ve asıl olan budur. Onun için alimler istikametli yaşamak, kerametten üstündür, demişler. İstikametin içine ilmi donanım ve yasal yaşamak da girer.
Ki bu maddi asırda asıl olan odur. (Kastamonu Lahikası)
Evet asıl olan tahkiki iman ve  istikamet ise de Halkın velayetten anladığı birinci ruhani manadır.

Bugün siz dostlarıma Ana Dosyanın sonsuzluğunu ve  O'na yakınlaşmanın, O'na entegre olmanın yol ve yönteminden 12 adımı gösterecek iki yazıyı gönderiyorum.
Arınma meselesi ise çok uzun sürer. Hem şekle önem vermeyen ve ilmi esas alan  ve  sonsuzluğu dile getiren muhakkik  mürşidler, fazlasıyla kitaplarında izahat vermişler ve bil-fiil olarak milyonlarca insanı o hayvani dürtülerden kurtarmışlar, onları arındırmışlar.
Bu iki yazıdan kısa olanını geçen hafta WhatsApp'ta yayınlamıştım. Arkadaşlar bir daha okuyabilirler. Çünkü tefekkür idman ister.

Modern scholarship has largely neglected Abu’l-Raja’ Chachi Khumraki (d. c. 1124 C.E.), although he was well versed in Islamic jurisprudence and esoterism, not to mention his unique interest in classical Persian avian literature, which has not received serious, scholarly attention. To date, no study has discussed the significance of Chachi Khumraki’s bird symbolism. This essay focuses upon his conception of salvation in the Rawdat al-fariqayn (The Garden of the Two Schools)—a mysticojurisprudential manual on Islamic law and on Sufism—analyzing the author’s deployment of the motif of the Sīmurgh in the chapter entitled ‘The Salāt al-khawf [Fear Prayer]’. Further, it argues that the Sīmurgh performs two major functions: First, it attempts to bring together two rivalrous Sunni schools of law, i.e. Hanafism and Shafi‘ism, in medieval Transoxania, and second, it warns against neglecting the inner dimension of Islam, i.e. tasawwuf (Sufism). Whilst the author acknowledges the importance of practising fiqh, the Sīmurgh narrative attempts to draw the schools’ attention to the fact that the soul will attain salvation only if it eschews the shackles of the nafs al-ammārah bi’l-sū’ (the soul that commands to evil) by means of the teachings of Sufism.

In the Islamic tradition it has been described that Prophet has gone to Ascension by a fantastic creature called "Buraq". Many Pictures and descriptions of “Boraq” remained in the paintings and literary texts such as: horse, four-legged creatures winged or wingless and so on. In mysticism, “Boraq” has different specific concepts and interpretations. According to descriptions and images, “Boraq” is placed as fabulous creatures "human-animal".The imaginative creatures have a mythological history. Extraordinary examples of fabulous creatures were created on bronze art work in Luristan. There is a problem as what similarity is between the physical structure of “Boraq” and the bronze motifs in Luristan? Some composed art designs such as "human-animal" are embossed in the Luristan bronzes indicating similarities between them and the “Boraq” illustrations. This study aimed to determine the history of mythological motifs matching the “Boraq” appearance in one hand and understanding the concepts of motifs applied on the Luristan boronz working on the other hand to which a comparative was performed and information derived from library data were analysed. Results showed that there has been a similarity between the Prophet's “Boraq” designs and those motifs were seen from Luristan bronze motifs which in turn may have been assumed to be borrowed from the ancient Iranian Mithraism and or other Indo-Iranian beliefs.

While several studies have explored the interactional dynamics of charismatic power, most have neglected the role of what Weber termed the charismatic aristocracy. This article revives the classical concept to respond to contemporary calls for performative, follower-centric approaches to charisma. Specifically, the charismatic aristocracy is placed at the center of an analysis of a reiterative moment in charismatization: when influential followers generate content for the emerging charismatic persona. In these germinal moments, the dialogical nature of charisma is most clear, precisely because it is then that charismatic leaders often are not themselves confident in their status and can be found responding to instructional cues—indeed following the lead—of those positioning themselves as obsequious followers. Drawing on 10 years of observations, multistage interviews, and media collections, I provide an interactionist account of the charismatic emergence of John de Ruiter, leader of a successful new religious movement. I conclude by tabling a model that conceives of the charismatic aristocracy as an important fulcrum for expectation, affectation, and recognition in charismatic interactions.

The much-discussed apocalyptic type scene of 2 Corinthians 12:1-10 features the enigmatic narration of Paul's ascent to the third heaven, which includes an angel of Satan being sent to torment him. In the immediate context of the so-called "Fool's Speech" (2 Cor 11:21b-12:10), there is a rhetorical move highlighting the apparent opponents appeal to their identity in ascending order as "Hebrews," "Israelites," "seed of Abraham," and "servants of Christ," all to which Paul climatically asserts he is "a better one." This is an ironic proposal as a narration of an apocalyptic ascent to the third heaven is placed in the midst of a listing of weaknesses and the claim that an angel of Satan is sent to torment him. This paper will seek to draw out an implicit connection between Paul's appeal to being the "seed of Abraham" and the ascent narrative by way of juxtaposition of early Jewish apocalyptic and rabbinic traditions concerning the ascent of Abraham which allude to the victorious usurpation of hostile heavenly forces (e.g. Apoc. Abr. 20:3-5; Genesis Rabbah 44:12) with an alternate ascent that results in torment from an angel of Satan. This would result in a Pauline apocalyptic re-appropriation of an existing victorious ascent tradition around the crucified Messiah, which serves as a kind of reorientation of the Corinthians’ ethics, perception of the Christ tradition, and the rehabilitation of the image of Paul as apostle of the crucified Lord.

Addresses the nature and more precise location of the Ascension of Yeshua (Jesus) from the Mount of Olives, with an explanation of how the two traditional memorial sites, up on the summit are, most certainly, incorrectly placed both biblically and historically.

The article analyses the historical and geographical data contained in the recently published homily on the Ascension, CPG 4236a.7 (olim 5028). It is ventured to prove that the sermon was preached in Constantinople, in the famous church of Anastasia founded by St Gregory of Nazianzus, and that its author is Severian of Gabala. The mention of St Paul the Confessor is important for establishing these details. Literary parallels with other lesser known homilies by Severian conserved in Armenian and in Syriac are cited.

The thesis concerns mural paintings of Vejini Ascension Church. It has been stated in scientific literature that the paintings belong to the so called post- Byzantine era, namely 16th- 17th centuries. But these opinions bear the mark of generalization and Vejini mural paintings haven’t been thoroughly researched before. We tried to study the paintings in terms of art studies and, in different aspects, we compared them to the painting pieces from both 16th and 17th centuries. As a result, we idenified the similarities and differences between them. Researching the paintings within the frame of art studies, including the iconography of certain depictions and the painting program, as well as graphic and stylistic analyses, indicated that mural paintings from Vejini Ascension Church must have been created in the 17th century.

ნაშრომი ვეჯინის ამაღლების ტაძრის მოხატულობას ეხება. სამეცნიერო ლიტერატურაში გამოთქმულია მოსაზრება, რომ ის, გვიანი შუა საუკუნეების, ე.წ პოსტბიზანტიურ ხანას, XVI-XVII საუკუნეებს განეკუთვნება, თუმცა, აღნიშნული მოსაზრებები მხოლოდ ზოგადი ხასიათისაა და მისი საფუძვლიანი სამეცნიერო კვლევა დღემდე არ მომხდარა. ჩვენ შევეცადეთ, სახელოვნებათმცოდნეო კუთხით, შეგვესწავლა ვეჯინის მხატვრობა და სხვადასხვა კომპონენტებით, შევადარეთ ის, როგორც XVI საუკუნის, ასევე, XVII საუკუნის მხატვრობის ნიმუშებს, შედეგად კი, გამოვავლინეთ მათ შორის მსგავსება განსხვავებები. მხატვრობის სახელოვნებათმცოდნეო კუთხით შესწავლამ, როგორც ცალკეულ გამოსახულებათა იკონოგრაფიამ და მოხატულობის პროგრამამ, ასევე, მხატვრულ-სტილისტურმა ანალიზმა გვიჩვენა, რომ ვეჯინის ამაღლების მოხატულობა XVII საუკუნეში უნდა იყოს შესრულებული.

In Handelingen 1:8 voorzegt Jezus hoe de heilige Geest zijn leerlingen de kracht zal geven om het goede nieuws bekend te maken ‘in Jeruzalem, in heel Judea en Samaria, tot aan de uiteinden van de aarde’. Peter-Ben Smit laat zien welke ‘mentale wereldkaart’ er schuilt achter deze gebiedsaanduidingen. Het boek Handelingen beschrijft de vestiging van een alternatieve wereldorde, het rijk van de Geest. Het pinksterverhaal van Handelingen 2 is daarvan niet alleen het startpunt, maar ook een symbolische vooruitblik op het eindpunt.

Recensione ai volumi:
Gatinois, Laurent, Il fut emporté au ciel. La fonction de l’Ascension dans la théologie de l’histoire de saint Bonaventure de Bagnoregio, I [5-7, rue de l’École-Polytechnique; F-75005] Paris, L’Harmattan, 2018. 24 cm, 272 p. (€ 28,00) ISBN 978-2-343-13577-9
Gatinois, Laurent, Il fut emporté au ciel. La fonction de l’Ascension dans la théologie de l’histoire de saint Bonaventure de Bagnoregio, II [5-7, rue de l’École-Polytechnique; F-75005] Paris, L’Harmattan, 2018. 24 cm, 200 p. (€ 21,50) ISBN 978-2-343-13576-2
Gatinois, Laurent, Il fut emporté au ciel. La fonction de l’Ascension dans la théologie de l’histoire de saint Bonaventure de Bagnoregio, III [5-7, rue de l’École-Polytechnique; F-75005] Paris, L’Harmattan, 2018. 24 cm, 212 p. (€ 22,50) ISBN 978-2-343-13575-5

Auf die Frage «Was wird eigentlich im Advent gefeiert?» scheinen die Agenden der Kirchen Deutschlands eine auf den ersten Blick klare Antwort bereitzuhalten: Gefeiert wird die Freude über den entgegenkommenden GOTT. Die Antwort irritiert bei einem zweiten Blick, denn die Vielstimmigkeit der christlichen Bibel, die auch vor Dissonanzen nicht gefeit ist, scheint hier nicht anzuklingen. Dieser Vedacht verschärft sich, fragt der Advent nach seiner Beziehung zum Kirchenfest der Himmelfahrt, was, wie der Beitrag zu profilieren gedenkt, unumgänglich ist, zumal die biblische Geschichte der Himmelfahrt Menschen nach dem Advent zum Thema hat: Eben noch Zeug_innen des Advents, haben auch die Jünger_innen – darin liegt die Analogie mit der heutigen Gemeinde – keinen leibhaftigen Christus mehr vor Augen. GOTT ist an ihnen vorübergegangen; nun haben auch sie das Nachsehen. Was bleibt, ist ein andauernder Advent. Doch das scheint sie nicht zu bekümmern: Mit grosser Freude kehren sie zurück nach Jerusalem und preisen GOTT. Und womöglich zeigt sich gerade darin paradigmatisch die heutige Adventspraxis einer besinnlichen Freude, die der Beitrag kritisch hinterfragt. Die Kirche bietet damit zwar ein Kontrastprogramm zum geschäftigen Treiben in den Adventswochen, indem sie mit dem Warten und Erwarten diese adventliche Hektik entschleunigt. Doch die Frage scheint berechtigt, ob die Kirche damit nicht Advent feiert, als wüsste sie nicht um den Verlust durch Himmelfahrt. Als würde sie den zweiten Teil der Adventspräfation – «Ihn hast du gesandt als Sohn deines Volkes Israel, den Völkern das Heil zu verkünden, durch ihn erfüllst du alle Verheissungen der Propheten» – als gegenwärtig erfahrbar deklarieren.
Diesen vermeintlich deutlichen Differenzwahrnehmungen und anfänglich offenkundigen Leerstellen zwischen Himmelfahrt und Advent geht der Beitrag nach, um damit (vor)letztlich ein in kritischer Auseinandersetzung mit den Agenden stehendes Verständnis von Advent zu profilieren: ein Verständnis, das dessen Wohnrecht im Kirchenjahr in der Erfahrung von Himmelfahrt konstituiert sieht. Denn wie auch eine Himmelfahrt vom Kreuz aus oder aus dem Grab die irdische Zeit des Auferweckten bei seinen Jüngerinnen und Jüngern negiert und damit einen für Menschen nicht nachvollziehbaren Stimmungsumschwung mit sich bringt, bedarf die heutige Gemeinde des Advents als einer Zeit des Verstehens. Der Text fragt darum, wie dieses Nachsehen GOTT gegenüber theologisch begründet und zu verstehen ist, um es dann in der Folge theologisch zu verantworten, indem der Beitrag die praktischen Folgen dieser Nach-Sicht bedenkt.

This is my second video with Yosan who lives in Israel where he was born. In this video we talk about ascension, although a major part of the discussion seemed to center on the problem of evil. He believes there are actually being who are born evil, though we may not agree on what that is. One of his "teachers" is a man who was born in the United Kingdom, spent time in India and finally settled in Nevada City, California, United States. His name is Arjuna Ardagh; and Yosan visited him there some years ago. Anyway, I was curious about different things that came up in our conversation; and I hope it triggers some food for thought as you listen. We definitely need to ascend through the turmoil of our human experience, rising above the calamities we encounter here on Earth.

“Persian Illustrated Lithographed Books on the Mi‘rāj: Improving Children’s Shi‘I Beliefs in Qajar Period”. In The Prophet’s Ascension, Cross-Cultural Encounters with the Islamic Mi‘rājTales. Eds. C. Gruber and F. Colby. Bloomington: Indiana University Press. 2010: 252 - 268.

espanolEste trabajo es el noveno de una serie de ensayos que estudian el valor estrategico que poseen las principales bases militares del planeta. En esta entrega se presentan los casos de Acrotiri y Dhekelia (Reino Unido), Guantanamo y Pearl Harbor (Estados Unidos), y las islas Canarias (Espana). EnglishThis is the nineth of a series of essays that analyze the strategic value of the main military bases of the planet. In this chapter, bases of Akrotiri and Dhekelia (United Kingdom), Guantanamo, Pearl Harbor (United States), and the Canary islands (Spain) are examined.

It is not necessarily about a specific rest program ...
It is not necessarily about a specific diet ...
It is not necessarily about something fixed, established, a routine perhaps or anything else similar or rigid ...
No ....

It is about the Present moment - Living here and ...

Ma Gesù «fu elevato» (passivo: ha subìto l’azione compiuta da un agente – cf. Mc 16, 19), oppure “si è elevato” (riflessivo: lui stesso ha compiuto l’azione per sé stesso – cf. Gv 20, 17)?

La stessa questione potrebbe sorgere anche circa la Risurrezione: Gesù, infatti, “è risorto” (cf. Mc 16, 6), oppure Qualcuno «lo ha risuscitato» (cf. At 2, 32)?
La stessa questione, inoltre, potrebbe germogliare anche in merito all’Incarnazione: Gesù, difatti, “è stato messo al mondo” (cf. Lc 1, 31.35), oppure «si è fatto carne» (cf. Gv 1, 14; 18, 37)?

I am supporting a very unusual type of technology for many years now that can measure ressources underground, e.g. can measure where water can be found. In this report, I share my experiences of a journey that provided the first chain of evidence where I am part of each step of the way to leed to another proof of concept.

Elijah is among the greatest figures of the Old Testament; Jesus, of course, is the greatest of the New. A good body of recent scholarship has emphasized the way in which the Gospels portray Jesus as an Elijanic figure. This article exposits the figural relationship between Elijah and Jesus in relation to narratives of resurrection and ascension in their ministries and at the climax of their earthly lives. To do so, it draws extensively on premodern or precritical interpretations that are little known in present biblical or theological scholarship. By retrieving this classical exegetical tradition, light is cast on the biblical narrative portrayal of Jesus’s superiority over against Elijah. The latter appears as a prophet ever dependent upon the word and work of YHWH; the former is illuminated as the Lord himself in human flesh.

Igehirdetési előkészítő.

A sokaság mintha azt szeretné, hogy ne legyen felemeltetés: legyen inkább a földből menny! Nem úgy jön el a Messiás, hogy minden egy csapásra átváltozik!? Mi ez az átmenet, a szenvedés, a földi kapcsolódás, és végül a felemeltetés? Nem véletlen, hogy a jeruzsálemi közösség az, amely egyrészt Jézus halála előtt lényegében egy erőteljes isteni Messiásról beszél, csak isteni természettel, ugyanakkor éppen ebből a közegből indul ki Jézus halála után az ebionitizmus, amely tagadja Jézus Isten-voltát, és „csak” prófétának tartja. Ez a csalódottság jele, amelyről Jézus beszél: „a sötétség hatalmába ne kerítsen titeket” (35.) Jézus azért Emberfia, hogy felemeltessen, és minket is felemeljen, oda vonzzon. (32.)