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The century following the death of Maimonides (1204) witnessed widespread upheaval and turmoil as anti-rationalist Jews attempted to ban the study of philosophy. For such rationalist philosophers as Shem Tov ibn Falaquera (c. 1225-1291), however, Judaism could not be restricted to the confines of the spiritual and intellectual ghetto; the free minds of Jews could not be shackled in the name of Judaism. In many respects, Falaquera epitomizes the way in which philosophy succeeded in finding a home in Judaism in the Middle Ages. The pioneering philosophical efforts of earlier luminaries made an enduring impact on the course of Jewish history and the religious and intellectual life of the Jewish people through their Hebrew translation and cultural consolidation at the hands of Jewish philosophers like Falaquera. As a prolific Hebrew poet, translator, popularize of science and philosophy, encyclopedist, defender of Maimonides, Bible commentator, historian of philosophy, and philosopher in his own right, Falaquera manifested a loving commitment to both Torah and secular wisdom (hokhmah, Sophia) and the conviction that both Torah and Sophia ultimately must be in harmony, if not identical. Raphael Jospe's exhaustive study of the life and thought of Shem Tov ibn Falaquera provides students of medieval Jewish and Islamic philosophy for the first time with a systematic and comprehensive presentation of Falaquera's philosophy. Reflecting Falaquera's own philosophic and curricular priorities, the book focuses in particular depth on his psychology, in light of and in comparison to his Arabic sources. In the tradition of scholarly text analysis, the book also offers a critical Hebrew edition and annotated English translation of Falaquera's systematic psychological study, Sefer Ha-Nefesh (Book of the Soul), as well as a critical and annotated edition of his previously unpublished ethical work, Shelemut Ha-Ma'asim (Perfection of Actions), and - also for the first time - the surviving fragments, with English translation, of Falaquera'a Bible commentary.
This unique volume, nearly 2000 pages in length and handsomely printed on Bible paper, is perhaps the most comprehensive scholarly work of our time on the translation and interpretation of the Bible. At its core are papers presented to an international symposium in Ljubljana in September 1996 to mark the publication of the new Slovenian version of the Bible, a landmark in Slovene identity and cultural life. In addition, its distinguished editor, Joze Krasovec, has commissioned a wide range of contributions devoted to translations of the Bible in many languages, including the Slavonic languages, Croatian, Czech, Hungarian, Polish and the Scandinavian languages. The 82 chapters in this work, mostly in English, are divided into three parts. Part I, on ancient translations and hermeneutics of the Bible, contains contributions by M.-E. Boismard, S.P. Brock, K.J. Cathcart, R.P. Gordon, L.J. Grech, M. Hengel, O. Keel, J. Lust, E. Tov and others, with a notable comprehensive bibliographic survey of oriental Bible translations from the first millennium by M. van Esbroeck. Part II, on Slavonic and other translations of the Bible, includes the first detailed study of the history of the Slavonic Bible, by Francis J. Thomson (over 300 pp.). Part III, with essays by such scholars as J.H. Charlesworth, D.J.A. Clines, J. Gnilka, M. G÷rg, N. Lohfink and A.C. Thiselton, concerns the interpretation of the Bible in translation, philosophy, theology, art and music. In an appendix, a complete list of printed Bibles in languages throughout the world is presented for the first time.
Women are looking for new ways to know themselves and to connect with God, two forms of knowledge that are intrinsically linked. Many have left traditional religion in frustration that it didn't reflect their real lives, turning instead to alternative spiritualities that purport to honor women's experience. In this post-feminist interpretation of Christianity, Lilian Calles Barger challenges both Christian tradition and feminist trends in spirituality to provide a fresh and inspiring look at divine wisdom, opening women's awareness to the voice of God in the world.
Thomas Schipflinger traces the concept of Sophia--Holy Wisdom--throughout history in Scripture; art and literature; in the writing of Sophia scholars; in Russian iconography and architecture; and in the images and incarnations of Sophia in Eastern traditions. The common thread running throughout the work is the belief that Sophia appears as the Virgin Mary.
The century following the death of Maimonides (1204) witnessed widespread upheaval and turmoil as anti-rationalist Jews attempted to ban the study of philosophy. For such rationalist philosophers as Shem Tov ibn Falaquera (c. 1225-1291), however, Judaism could not be restricted to the confines of the spiritual and intellectual ghetto; the free minds of Jews could not be shackled in the name of Judaism. In many respects, Falaquera epitomizes the way in which philosophy succeeded in finding a home in Judaism in the Middle Ages. The pioneering philosophical efforts of earlier luminaries made an enduring impact on the course of Jewish history and the religious and intellectual life of the Jewish people through their Hebrew translation and cultural consolidation at the hands of Jewish philosophers like Falaquera. As a prolific Hebrew poet, translator, popularize of science and philosophy, encyclopedist, defender of Maimonides, Bible commentator, historian of philosophy, and philosopher in his own right, Falaquera manifested a loving commitment to both Torah and secular wisdom (hokhmah, Sophia) and the conviction that both Torah and Sophia ultimately must be in harmony, if not identical. Raphael Jospe's exhaustive study of the life and thought of Shem Tov ibn Falaquera provides students of medieval Jewish and Islamic philosophy for the first time with a systematic and comprehensive presentation of Falaquera's philosophy. Reflecting Falaquera's own philosophic and curricular priorities, the book focuses in particular depth on his psychology, in light of and in comparison to his Arabic sources. In the tradition of scholarly text analysis, the book also offers a critical Hebrew edition and annotated English translation of Falaquera's systematic psychological study, Sefer Ha-Nefesh (Book of the Soul), as well as a critical and annotated edition of his previously unpublished ethical work, Shelemut Ha-Ma'asim (Perfection of Actions), and - also for the first time - the surviving fragments, with English translation, of Falaquera'a Bible commentary.
In this groundbreaking book, Sally Douglas excavates biblical and early Christian understandings of Jesus as the female divine. Drawing from her expertise as a New Testament scholar and theologian, Douglas accessibly sets out the evidence for Jesus Sophia and then explores its practical implications, both for the church—often suffocated by God-as-male imagery—and for our day-to-day lives. Questions about discipleship, biblical interpretation, and theology are investigated in relation to Jesus Sophia’s hospitality, friendship, anger, non-retaliation, and care for all things. In this process understandings of the cross are revisited, female imagery for God is reclaimed and celebrated, fresh and ancient practices of faith are offered, and inclusive, exquisite liturgies are shared. With dynamism, humor, faithfulness, and creativity, Douglas encourages, unsettles, and supports readers, as they discover Jesus Sophia for themselves.
“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html In recent years, when it became possible to send books to Russia, some publishing houses, between their other publications, sent there many works of a religious and philosophical direction. Between them were the works of Archpriest Sergiy Bulgakov, which contained his special heretical teaching on Sofia and on “sophistry”. Since the Russian reader is not sophisticated in these matters, and many are embarrassed by this doctrine, which is clearly not in accordance with the church doctrine, in this regard requests come from there to give a correct explanation of this direction. Therefore, our publishing house has taken steps to reprint a thorough work on this issue of Archbishop Seraphim (Sobolev) - "The New Doctrine of Sophia the Wisdom of God." In this work, His Grace Archbishop Seraphim skillfully and convincingly exposes the teachings of Archpriest S. Bulgakov about Sophia, the Wisdom of God. The author shows in an exhaustive manner that the sophiology of Archpriest Sergius Bulgakov is not consistent with the Orthodox tradition. This is his teaching, of course, in a rougher, currently unacceptable form, characteristic of almost all Gnostic sects, starting from the first centuries of Christianity. Through the Kabbalistic-occult tradition and further through the Rosicrucians in the genus Jacob Boehme, and through the Freemasons, whose writings became widespread in Russia at the end of the 18th century, these Gnostic tendencies also spread to Russia. In the future, this direction was resumed in the writings of V.S. Solovyov and prot. Pavel Florensky. Therefore now, when they try to spread this false doctrine of neo-Gnosticism among the inexperienced Russian reader, by sending books Archpriest S. Bulgakov or by printing the works of prot. Pavel Florensky, we believe that the work of Archbishop Seraphim is very necessary, and will help many understand this anti-church direction, to which the writings of the mentioned philosopher writers lead.
This feminist approach to the Gospel of John explores the issue of the role of women in the Johannine Christian community. The author first examines in detail the relationship between the Jewish figure of Wisdom, known by the Greek name Sophia, and the Jesus of the Fourth Gospel. Secondly, he investigates what effect the use of a female figure as a basis for christological reflection have on the way in which women were portrayed in the Gospel. The deliberate choice of the feminine name Sophia caused problems for the writer of the Fourth Gospel in seeking to identify the exclusively female figure with the male Jesus.
From the internationally bestselling author Ezra Barany comes this award-winning Jewish version of The Da Vinci Code. A reclusive computer programmer Nathan Yirmorshy pounds out ones and zeros in the quiet of his home while his landlord secretly watches behind a two-way mirror. When an intercepted note connects the landlord to a secret society, and a detective ends up dead, Nathan must abandon his home and everything familiar to him, open his heart to a tarot reader he has never met, and trust her with his life-just as the ancient scriptures have foretold.
The Hebrew Goddess demonstrates that the Jewish religion, far from being pure monotheism, contained from earliest times strong polytheistic elements, chief of which was the cult of the mother goddess. Lucidly written and richly illustrated, this third edition contains new chapters of the Shekhina.