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Dmitry Shlapentokh 《Studies in East European Thought》1992,43(3):199-217
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Daniel R. Sietman 《Journal of Religious & Theological Information》2013,12(4):101-114
This paper explores Matthew's presentation of Jesus as the new Moses, and will proceed in four steps. First, we will examine the relationship between law-giving and the offices of prophet and king in the Hebrew Bible as well as the writings of the community at Qumran. Second, we will examine in detail Matthew's Jesus-as-Moses theme. Third, we will offer a paradigmatic example of how one aspect of Torah is reworked by Jesus, namely that of divorce and remarriage, and fourth, we will offer some interpretive guidance for future research that would seek to apply Jesus's teaching on divorce and remarriage in a Western context. 相似文献
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Gilsun Ryu 《Journal of Religious & Theological Information》2017,16(4):125-140
The article shows that messianism and kingship in the Gospel of John are involved in the royal psalms, such as Psalms 2, 72, and 110. Although these psalms were never quoted in the Gospel of John, there is a strong likelihood that the royal psalms have been alluded in the Gospel of John. This article examines the similarities and differences between the royal psalms and the Gospel of John, and, thus, shows how each present the messiah as the ideal king, concentrating on the terms “the Son of God,” “the Son of man,” and “the kingdom of God” that John shares with the royal psalms in terms of the messianic views. It appears that John uses the terms, in a unique way to emphasize the divine aspect of the messiah, by putting weight on the main characteristics of the messiah as the ideal king who was pre-existent before creation. 相似文献
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Sergei Prozorov 《Studies in East European Thought》2008,60(3):207-230
The article ventures a reading of Russian postcommunist politics from the perspective of the messianic turn in continental
political philosophy, specifically Giorgio Agamben’s conception of the ‘end of history’. Taking its point of departure from
a retrospective construction in the Russian political discourse of the 1990s as a period of ‘timelessness’, the paper argues
that postcommunism may indeed be viewed as a paradoxical ‘time out of time’, a rupture in the ordinary temporality that entirely
dispenses with the teleological horizon of politics. While the problematic of the ‘end of history’ has been popularized by
Francis Fukuyama’s liberal recasting of Kojève’s reading of Hegel, the Russian experience is entirely contrary to this complacent
and self-gratifying account of the triumph of liberalism and accords, instead, with Agamben’s understanding of the end of
history as the deactivation of the teleological dimension of politics as such. The effect of this deactivation is not a catastrophic
disintegration of the social order but rather the opening of the possibility of an inoperative political praxis that is oriented
towards the affirmation of existence in the pure present. The article proceeds with outlining the implications of this reading
of Russian postcommunism for understanding the present conjuncture of Russian politics.
相似文献
Sergei ProzorovEmail: URL: http://www.helsinki.fi/collegium/english/staff/Prozorov/prozorov.htm |
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