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Teaching from Zion Magazine
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Who is a "hero"-a "hero in one culture can be a terrorist in another culture? This is the case where the "hero" of one culture is the failure of another. An individual is heroic when his action is complimentary to his culture or political agenda. For the other side the same individual is not a "hero" at all, on the contrary the same person for the enemy would be hated and rejected and despised. May be Yeshua (Jesus) is the best example of this paradigm. For the Christians in later generations think of Jesus they see Him as a hero. When an orthodox Jew thinks about Jesus he sees Jesus as an imposter and a false messiah and inticer who used witchcraft. If a hero is someone against whom we measure truth, contradictions and inconsistencies occur because we cannot agree about what is true.
The foundation and training of a Jewish self-defense army would never have happened if Christian officers were not willing to risk their careers, and their lives doing what they believed were the right things to do. The United Nations would not have voted in favor of the Partition Resolution creating Israel if not for the testimony of a Christian. There are many more stories that will be shared of Christians who did what no Jew could do and of Christians who joined with Jews to do what was right. Jerry Klinger Copyright Israel365. All rights reserved. No part of this eBook may be reprinted or copied without the written permission of Israel365 or Jerry Klinger.
2019
Natural moral law and hero myth are intrinsically connected. Any society that produces a robust calculation of natural moral law will also produce a detailed hero myth. As hero myth and natural moral law progress in tandem within a society, the prototypical hero will embody the characteristics and qualities compelled by a logically-consistent natural moral law. The prototypical hero also points towards an atypical best-possible hero. In comparing natural moral law and hero myth, it will be concluded that the best possible hero solves the biggest possible problem, which is death. In both myth and reality, Jesus Christ is the best possible hero because he solved the biggest possible problem of death. Therefore, when considered jointly, natural moral law and hero myth describe Jesus Christ.
The Historical Journal, 1997
Thomas Müntzer: apocalyptic mystic and revolutionary. By Hans-Jürgen Goertz. Translated by Jocelyn Jacquiery and edited by Peter Matheson. Edinburgh: T & T Clark, 1993. Pp. xxii+230. £22.50.The Reformation: roots and ramifications. By Heiko A. Oberman. Translated by Andrew C. Gow. Edinburgh: T & T Clark, 1994. Pp. xvi+232. £14.95.Calvin's Old Testament commentaries. By T. H. L. Parker. Edinburgh: T & T Clark, 1986 (reprinted 1993). Pp. viii+240. £13.95.Calvin's New Testament commentaries. By T. H. L. Parker. 2nd edition. Edinburgh: T & T Clark, 1993. Pp. x+258. £13.95.
Spiritus, 2006
few years ago, I finished a book on the cultural memory of early Christian martyrdom. In the epilogue to this book, I explored in broad strokes the deep ambivalences that circulate around the figure of "the martyr," a figure who simultaneously inspires awe and reverence, anxiety and suspicion. As I have spoken about the book in various contexts-academic lectures and conferences, readings at churches and bookstores-I have been fascinated by the ethical turn of many of the responses I have received, for there has hardly been an occasion when I have spoken about the book that the topic of contemporary suicide bombers has not come up, usually framed by the question, "Are these people really martyrs?" The barely veiled wish here is that I, an "expert" on martyrdom, will declare suicide bombers not really martyrs and that my declaration will somehow magically rebuild the clear boundaries between true and false martyrs and thereby restore some sanctity to the category of "martyr" itself. My now-routine response-that the designation "martyr" is not an ontological category but a post-event interpretive one, that martyrs are produced by the stories told about them-seems to fall short of satisfying the wish for a sacrosanct ideal, devoid of ambivalence. But what interests me most about the longing for such an ideal and the desire for clear-eyed distinctions between true and false martyrs is that these wishes reflect a deep recognition of the religious, cultural, and political power of the figure of "the martyr" itself. If martyrs are objects of reverence, models for emulation, ideals against which to measure one's own commitments, they are also embodiments of compulsion and absolutism. Their incarnation of utter, unwavering conviction inspires desire for certainty: the certainty that they enact, but also certainty about their character and status.
2019
From antiquity to the present time, “from Achilles to Zidane” (so the title of a recent exhibition; Faliu/Tourett),1 heroes have represented key elements of the cultural imaginary and the symbolic knowledge system of communities with remarkable persistence. The heroic plays a role in the understanding of cultural systems of meaning both in their longue durée and in their specific historical, social, and cultural manifestations and conditions. Recently, it has often been claimed that, after the disastrous two world wars, a ‘post-heroic’ age has begun, especially in Western European societies, and most prominently in Germany.2 In current discussions, scepticism towards and even a rejection of heroism predominate (Bohrer et al.); at the same time, the need for heroic leaders seems to persist, sometimes emerges anew, and is often taken for granted.3 But how can we explain these concurrent positions? “Whenever ‘heroes’ are admired, the question arises of ‘who is this needed by, and why’”...
This course will survey a range of Jewish, Christian, and Islamic texts that relate to the idea or practice of martyrdom and/or the notion of religious violence. A significant goal of the course, besides becoming familiar with ancient and medieval narratives from the three sacred traditions, is to understand how the concept of a martyr functions in a broader discourse of religious identity. What function does the telling of these “martyr” stories serve for their respective communities? How does each text/community define a “martyr”? One of the principle themes discussed throughout the semester will be the intersection of religion and violence. Here the idea of a “terrorist” or “terrorism” is of particular interest. The conversation will not only focus on narrative accounts of martyrdom, terrorism, or religious violence, but also on why these accounts are labeled as such and on the ideological conflict that ensues when communities compete over these identities. A guiding question, therefore, is: what makes an actor a martyr or a terrorist—the act(or) itself or the interpretive community who assigns such a label? Of further interest are the motivations behind various modern definitions of each of these categories (martyr, terrorist, etc.), in both the public and scholarly spheres. The course seeks to uncover why religious communities, political groups, and/or scholars of religion are invested in making such identifications. Thus, we will address how martyrdom, terrorism, and the discourse of religious violence are part of a larger work of defining “religious” identity for various communities, both ancient and modern.
ИСТОРИК И ВЛАСТЬ, ИСТОРИК У ВЛАСТИ: АЛЬФОНСО X МУДРЫЙ И ЕГО ЭПОХА, 2024
19th ICOMOS General Assembly and Scientific Symposium 2017 | Heritage and Democracy, 2017
DÉBATS SCIENTIFIQUES ET ORIENTATIONS PROSPECTIVES DU DÉVELOPPEMENT SCIENTIFIQUE, 2022
Educação & Realidade, 2024
SPE Unconventional Resources Conference Canada, 2013
in S. Casacchia, M. Castiglioni, I. Menna (a cura di), Tracciati letterati: incontri, conflitti e identità, Vol. II, Edizioni Efesto, Roma, 2024
Modern research in catalysis, 2024
GPS Laboral, 2da edición, 2022
Konsep Uang dan Modal dalam Islam, 2020
Editon Consortium Journal of Media and Communication Studies (ISSN: 2663-9300) , 2019
Arkeos Perspectivas Em Dialogo, 2003
Liver International, 2008
Sakarya University Journal of Education, 2021
HAL (Le Centre pour la Communication Scientifique Directe), 2010
Ciência Florestal
New Horizons in Adult Education and Human Resource Development, 2014