Mojtaba zurvani; Afsaneh Fallahnezhad Delivandani
Abstract
Gnosticism is a numerous movement of thought that entered the world of Jewish-Christian thought in the second century AD and created important intellectual challenges in the field of Jewish-Christian theology. These challenges led to an examination of the origins of Gnostic thought and followed various ...
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Gnosticism is a numerous movement of thought that entered the world of Jewish-Christian thought in the second century AD and created important intellectual challenges in the field of Jewish-Christian theology. These challenges led to an examination of the origins of Gnostic thought and followed various theories. One of these theories considers Judaism to be the origin of Judaism. On the one hand, the Gnostics use of themes and even the words and expressions of the Old Testament shows the Jewish elements in this thought and on the other hand, the Jewish recognition of the origin of the Gnostic religion is incompatible with the strong anti-Semitic tendencies of the prominent Gnostic systems. Examining Jewish teachings and comparing them to the central ideas of Gnostic thought, such as the "meaning of knowledge”, the "concept of ultimate salvation" and the "unity of God and mystic" distorts the claim of the Jewish origin of Gnostic thought and according to the lack of convergence in these important and fundamental issues, the claim of the Jewish origin of the Gnostic religion is ruled out. In this paper, we examine the possibility of the Jewish origin of Gnosticism through content analysis method and an analytical-critical approach.
Mojtaba Zurvani; Milad A`azami maram
Abstract
By relying on the findings of previous scholars of Documentary Hypothesis, Julius Wellhausen first began to recognize and distinguish the documents of the Hexateuch in the form of a dynamic process, and then, based on the results of this critical approach, claimed that the history of Israel reflects ...
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By relying on the findings of previous scholars of Documentary Hypothesis, Julius Wellhausen first began to recognize and distinguish the documents of the Hexateuch in the form of a dynamic process, and then, based on the results of this critical approach, claimed that the history of Israel reflects the development of the religion of Hebrews. He believed that Israel's religion during the kingdom of the north (stage I) had a natural origin and it emerged from the daily life of the people, and had a firm connection with it. With the collapse of the kingdom of the north and the advent of the next prophets and the political – religious reforms of King Josiah (stage II) their religion arrived at moral monotheism. But with the collapse of the kingdom of the south and the beginning of the Babylonian exile, the bond of that nation with its history and tradition was broken, and the ground for the reconstruction of the new Israel under the leadership of Ezra and Nehemiah was provided (stage III). Mosaic theocracy with its features is the product of this era. The historical tribe of Israel was now considered a sacred people, and the sanctity was rooted in all layers of the life of the people. Always and everywhere is a divine command that the original Jew is required to do. Experience was replaced by religious duty. Originality was overcome by formalism. The simple religion of the ancient Israelites became formalized in the form of a dry royal structure, and the color and outlook of this new religion, Judaism, was projected to the final edition of the Hexateuch.
Mojtaba Zurvani; Amin Afkham
Volume 8, Issue 1 , November 2017, , Pages 113-140
Abstract
The first and second of Timothy and Titus in the New Testament, attributed to Paul, are called the Pastoral Epistles. The credibility of these epistles were acceptable until the Middle Ages, but with the onset of the Biblical historical critique, the authenticity and content of these epistles like other ...
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The first and second of Timothy and Titus in the New Testament, attributed to Paul, are called the Pastoral Epistles. The credibility of these epistles were acceptable until the Middle Ages, but with the onset of the Biblical historical critique, the authenticity and content of these epistles like other parts of Bible were reviewed. This article is going to answer two questions about these letters, the attribution of these letters to Paul, and then, the influences of teachings and theology of the epistles after the historical criticism of the Bible. Schleiermacher was the first critic of the authenticity of these letters and later scholars confirmed his opinion by providing further arguments. Method of study is conceptual analysis method. It seems that the actual writer of the Pastoral Epistles is not Paul, and despite all the reviews and surveys, nowadays Pastoral Epistles are a source of inspiration and influence in the Christian community. The influences of Pastoral Epistles on the structure of the Christian Church, the pattern of believer's behavior and charity associations are still significant.
