How did Taiping rule effect Chinese Catholics in those provinces controlled by the followers of the Tian Wang? Given the iconoclastic beliefs of the Taiping and the Unitarian nature of their theology, I would imagine that it was a complex and somewhat uncomfortable theological relationship. Any firsthand accounts would be very welcome.
I have heard that some tentatively claim that the word 'Holy' in John 14:26 is a later addition to the text. In this many base their arguments upon the absence of the word in the 5th century Syriac Sinaiticus of John. If I may ask, is this view still supported in the latest Johannine/New Testament textual scholarship?
When did the concept of Hell as a place of fiery punishment for the evil become an popular, and is this idea evidenced in Judaism prior to the rise of Hellenism?
Is it true that later Marcionites considered Paul to be the fulfillment of the Paraclete discourse of Johns Gospel? Academic citations would be very welcome.
Though I am a novice to 40k, I have long been interested in the Luna Wolves/Sons of Horus, particularly given that the Sons of Horus seemed to have far more strongly emphasized the savage culture of their homeworld, such as head taking, mirror coins and so on.
Yet there seems to be only very little information regarding Cthonian beliefs/religion or mythology. For example the following Cthonian beliefs are left largely unexplained:
.The Blood price to the dark
.The Writhing Gods
.Worm Burrows
.The Eyeless
Any clarification or further information would be most appreciated.
It is often said that apocalypticism, generally understood as referring to concepts such as a bodily resurrection on a day of Judgment, a blessed Heaven and a tormenting Hell and the coming of a Divine Savior or Monarch, is absent from the earliest depictions of YHWH worship in the Torah. Is this the case? Any academic examples would be immensely welcome.
The topic of the Crucifixion of Jesus in Islam seems to have gained online attention once again in the past few years, with modern Muslims developing new interpretations of Surah 4:157. Yet to whom was the Crucifixion of Jesus 'made to appear so'? The text is somewhat ambiguous. Some modern Islamic speakers say that the verse applies to the Gospel writers, who are portrayed as incorrectly reported the event, others say the Romans, and still others say it applies to all those present at the Crucifixion.
As we do not know how Muhammad himself interpreted this verse, there does not seem to be a way to determine whom this verse is addressing. Given the context of the verse it seems to be best seen as a condemnation of specifically Jewish impiety and cruelty toward the Prophets, yet what are your opinions?
According to biblical academia, is it known when this text was written?
Does the Quran portray earlier prophets, such as Moses, Abraham, David and Solomon, as believing in precisely the same form of Monotheism as Muhammad was proclaiming ? Furthermore, are they portrayed as being in perfect continuity and doctrinal unity with one another in their faith?
It is often claimed by persons of faith, from orthodox Jews and Christians to Salafi Muslims, that there existed a primordial monotheism that was passed from one prophet to another. Furthermore it is claimed that the prophets of ancient Israel were unified in a proclaiming essentially the same message of a single transcendent Creator God, beside whom no other true deities exist. As such I have three questions:
.Is this verifiable according to the available historical data?
.If not, when did 'monotheism' as a clear category of belief truly begin to arise?
.Should the theology of prophets such as Moses, Ezekiel and Isaiah be rather seen as henotheistic rather than strictly Monotheistic?
Any academic citations would be very welcome.
How does the Quran perceive the nature of the body given to human beings on the day of Judgment ? Is is an earthly, fleshly body with skin and muscles, exactly like the body they experienced in life?
This notion was popular roughly ten years ago, yet seems to have fallen out of favor. Can anyone tell me more of the history of this idea, why it is no longer popular and what academic students of the Quranic text think of it?
Three central questions:
1-Why does the Creator state that death is the result of eating the fruit of this tree (Genesis 2:17)?
2-Why is the knowledge of Good and Evil equated to being Godlike (Genesis 3:5)?
3-Why is the Serpent associated with the Devil (such as in Christianity and Islam)and is this association born out by the text?
Any citation from contemporary academic study of Genesis would be most welcome.
Does the Quran portray the prophets of ancient Israel, such as Moses, Abraham, Jacob and David, as believing in a clearly defined heaven for those who do good and a tormenting Hell for those who do evil? Is belief seen as being common amongst the prophets?
Two Questions:
1-Are the disciples of Jesus, as portrayed in the Quran and early Islamic literature, generally seen as being loyal and sincerely followers of Jesus. I only ask because the scene in 'The Table' surah, in which the disciples as for reassurance in their faith, seems to imply some degree of wavering in faith on their part.
2-In the aftermath of the disappearance of Jesus, does Islamic literature portray the disciples as remaining true to the message of Jesus? I only ask due to the fact that certain Islamic sources state that the disciples went out of Israel in order to preach the message of their Master.
Can Lorgar be said to be a victim of profound psychological abuse at the hand of his foster Father Kor Phaeron ? Given the mental strengths of the Primarchs, the elderly and quite frail priest must have possessed both incredible charisma an profound malice. Does this imply that the Primarch's are more susceptible to human emotional pain than is often believed?
Does the Quran portray earlier prophets, such as Moses, Abraham, David and Solomon, as believing in precisely the same form of Monotheism as Muhammad was proclaiming ? Furthermore, are they portrayed as being in perfect continuity and doctrinal unity with one another in their faith?
Genesis 14 states that Abraham was blessed by "the Most High God, Possessor of heaven and earth". Furthermore Melchizedek is proclaimed to be both a king and as the Priest of this High God. Yet I have two questions regarding this deity, and I would very much appreciate any citations from respected Biblical scholars on this topic:
1-Can this deity be said to be identical to the God of Israel, as the latter is commonly refered to as the God of Abraham, Issac and Jacob?
2-Who was Melchizedek, and why is he portrayed as a Priest of this high God?
(Please know that I am not presuming the existence of Abraham as a distinct historical figure, rather I ask from the tradition bearing his name)
Genesis 14 states that Abraham was blessed by "the Most High God, Possessor of heaven and earth". Furthermore Melchizedek is proclaimed to be both a king and as the Priest of this High God. Yet I have two questions regarding this deity, and I would very much appreciate any citations from respected Biblical scholars on this topic:
1-Can this deity be said to be identical to the God of Israel, as the latter is commonly refered to as the God of Abraham, Issac and Jacob?
2-Who was Melchizedek, and why is he portrayed as a Priest of this high God?
Can anyone recommend any respected academic discussions of the themes of angelic/divine exaltation of certain holy individuals (such as Enoch, Adam and Moses) present within Jewish apocalyptic literature of the Second Temple Era? I would very much like to learn how these texts understood the transformation of a mortal person into an immortal/divine angelic being dwelling with God.