مسیحیت

Open Access Article

1 - Karl Löwith's Idea of the Theological Implications of Enlightenment Historical-Political Thought in the Context of the German Anti-Enlightenment Tradition and its Critics
b j m t h a a n

From the very beginning of the eighteenth century, the "Enlightenment" became the center of European reflections. Reactions to the Enlightenment have varied. In the first half of the twentieth century in Germany, anti-Enlightenment discourse through thinkers such as H More

From the very beginning of the eighteenth century, the "Enlightenment" became the center of European reflections. Reactions to the Enlightenment have varied. In the first half of the twentieth century in Germany, anti-Enlightenment discourse through thinkers such as Heidegger, Schmitt, Adorno, Horkheimer and Karl Löwith, raised radical criticisms of the Enlightenment in various philosophical, political, and historical fields. In this essay, based on Skinner's approach, we interpret Karl Löwith's idea about the historical-political thought of the Enlightenment. The question of this article is "in what context was Karl Löwith's idea about the theological implications of the Enlightenment historical-political thought formed and what is the author's intention?" It can be said that Löwith's idea originated in the German anti-Enlightenment tradition in the first half of the twentieth century. He sees modern philosophy of history and the concept of progress as a secularized form of the theology of history and the concept of providence. With this claim, Löwith tries to introduce the Enlightenment as illegitimate by proposing theological roots for it. It seems that the consequences of accepting Löwith's idea could challenge the assumptions of modern thought, especially about the concept of "progress", as a secularized theological concept. In the sense that modern thought cannot be considered an independent thought. In contrast, Santo Mazzarino, Hannah Arendt, and Hans Blumenberg have fundamentally criticized Löwith's theoretical-methodological foundations and challenged him. Manuscript profile

Open Access Article

2 - Comparatively Surveys the Issue of "Determinism" and "Free Will" among Abraham Religions

This article comparatively surveys the issue of "determinism" and "free will" among holy religions. According to the heavenly religions, we want to distinguish the stand of free will in human being; moreover, whether Allah has created him in determinism or thoroughly gi More

This article comparatively surveys the issue of "determinism" and "free will" among holy religions. According to the heavenly religions, we want to distinguish the stand of free will in human being; moreover, whether Allah has created him in determinism or thoroughly given him free will is in the question. Separately surveying these issues in all three religions, this article distinguishably circulates theirs experts' verdicts; furthermore, it compares and adapts their verdicts to each, considering the differences, and finally it selects the appreciated and complete one. Initially we took a look at the verdicts of Ash'arīyūn, Mu'tazilah, and Shiite in the school of Islam, then the verdicts of jewish experts such as Sa'dīyā, Ibrāhīm ibn 'adhrā, and Ibrāhīm ibn dāvūd have been discussed. The verdicts of christian experts like Saint Augustines, Pelagius, and their companions have been examined at the end Manuscript profile

Open Access Article

3 - A Critical Analysis of Henry Corbin’s Thoughts on the Comparison of Suhrawardī’s Philosophy with Greek Philosophy
Hasan Seyedarab seyedali Alamolhoda Alireza parsa Akhlaghi Marzie

Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt More

Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt at addressing this subject, and it is intended to critically investigate Corbin’s thoughts regarding the comparison of Suhrawardī’s philosophy with those of Plato, Aristotle, and neo-Platonists. Here, the authors have explored Suhrawardī’s innovative ideas so that the differences between them and the thoughts of the above-mentioned philosophers are disclosed. They have also presented a general critique of Corbin’s methodology and its defects in the conclusion. Comparative philosophy, which is sometimes called intercultural philosophy, requires philosophers to deal with various cultural, linguistic, and philosophical trends with an emphasis on the fundamental principles underlying the philosophers’ thoughts and to study the differences and similarities among their views. In Corbin’s view, comparative philosophy has functioned as the gateway of the correct perception of philosophical thoughts in the history of philosophy, and that is why he has compared Illuminationist philosophy with the philosophical views of Plato and Aristotle. He believes that Suhrawardī’s philosophy has been derived from Plato’s views, which seems to have its roots in his idea that the origin of philosophy is Greece. Corbin considers him as the Plato of the world of Islam; however, he ignores Suhrawardī’s innovations, the differences between his philosophy and that of Plato, and his criticism of Aristotle. Manuscript profile

Open Access Article

4 - Reflections of Jewish interactions with early Christians in the Holy Quran based on historical sources
Fatemeh Mohammadi جواد سخا Boshra Delrish نصراله پورمحمدی املشی

This article examines and presents a model of those verses of the Holy Quran that refer to Judaism and Christianity. Quranic verses are not examined in this article from a verbal and interpretive perspective, but it is merely the purpose of historical-social evaluation More

This article examines and presents a model of those verses of the Holy Quran that refer to Judaism and Christianity. Quranic verses are not examined in this article from a verbal and interpretive perspective, but it is merely the purpose of historical-social evaluation of Quranic verses, which seems to be a reflection of the relationship between early Muslims with Christians. Based on the frequency, whatever Quranic verses related to Christianity and Judaism were extracted from the Qur'an and examined to determine by comparing them, that these verses were more related to Christianity or Judaism? In order to investigate this goal, the methods of library-descriptive and descriptive-analytical research methods were used. The findings of this article show that the Qur'an confirms the principle of Jewish theology in various verses, and it seems that the influential personalities of the Jewish people are greater than in the Qur'an. But the Quran has many criticisms of the Jewish people, their past beliefs and practices, and the Prophet (PBUH) and Muslims' treatment of the Jews of the Arabian Island. It is likely that the contemporary Jews, who lived in Medina at the time of the Prophet, as well as their treatment of the Prophet (PBUH), were instrumental in depicting Judaism in the verses of the Quran. Many verses have been revealed in the Holy Quran, and on the other hand, the tone of the Quran towards Christianity is a very calm tone and refers to issues that have always been of interest to Christianity. Manuscript profile

Open Access Article

5 - The tradition of Christianity and Zoroastrianism emphasizes commonalities and differences and describing apocalyptic events
Fatemeh Namdar Abdul Hossein Tariqi Bakhshali Ghanbari

Jamaspnameh is a treatise that is among the works whose author is unknown. The remarkable and final part of this treatise is related to the resurrection and salvation of Zoroastrians, and in this section, the author quotes the events that occur during the advent of Hosh More

Jamaspnameh is a treatise that is among the works whose author is unknown. The remarkable and final part of this treatise is related to the resurrection and salvation of Zoroastrians, and in this section, the author quotes the events that occur during the advent of Hoshidar, Hoshidar Mah and Sushyant in Iranshahr from the language of Jamasp. The last two chapters of the book are very similar to Zand and Hooman Yassin. In fact, the oldest semantic tendencies in Zoroastrian literature are consistent with the myths of Goshtasp and Jamasp. The concluding section of the Epistle is about the history of revelatory ideas and their flourishing in the first centuries of Islam. This section lists the turmoil and revolutions that will befall mankind at the resurrection and the end of time. But in Christ and the Fourth Gospel or the Gospel of John, where the writings of a person named St. Paul speak from a different perspective, it is believed that Jesus (pbuh) is a celestial being, he descended to earth and is the one who Can "have the glory of the Father before the creation of the world, and in the Torah and the beliefs of Judaism, as well as the view of the early Christians, Jesus (pbuh) is a prophet, he is infallible and is considered the savior of the Jewish people. Manuscript profile

Open Access Article

6 - The influence of Iranian culture in the establishment of Christianity in Armenia with considerations about some ritual terms of the Armenian Church
Ali Rahmani Nadereh Nafisi Soleiman Aminzadeh Farzad Mafi

<p>In 301 AD, as a result of the efforts of "Gregor Roshangar", the first "Archbishop" (Catholicos) of the Armenian Apostolic Church, Christianity was announced as the official religion of Armenia. But it should be noted that Christianity was preached long before this d More

<p>In 301 AD, as a result of the efforts of "Gregor Roshangar", the first "Archbishop" (Catholicos) of the Armenian Apostolic Church, Christianity was announced as the official religion of Armenia. But it should be noted that Christianity was preached long before this date, that is, in the beginning of the first century AD by "Apostle Thaddeus" and in the second century by "Apostle Bartholomew". Although these two apostles had many followers, Christianity was not yet accepted by the general public in Armenia. Saints such as "Hripsime", "Gayane" and their disciples who were trying to spread Christianity were also stoned by the king's orders, because they had turned away from the popular religion of the time. Christianity spread in the North Caucasus lands mostly by Armenian and Georgian missionaries, but from the ninth to the twelfth centuries, all these Christian lands gradually converted to Islam and the Christian works in this region disappeared. For example, the first reference to the spread of Christianity by the Armenian Apostolic Church in Dagestan dates back to the 4th century AD; In one of the versions of "Darband Name" it is mentioned that the residents of Darband accepted Christianity in 355 AD. The authors of this article have investigated some religious terms of the Armenian Church such as "cross", "maabd" and "altar" and have shown that all these terms are derived from Iranian languages and even traces of them can be seen in the languages of the North Caucasus.</p> Manuscript profile

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