Angelology

This  theological book is a rare small but jam packed outstanding Volume of its kind and known as a systematic treatise that explores the nature and attributes of God within Christian dogmatics. The work examines both natural and supernatural revelation, the philosophical and theological proofs of God's existence, and the essential characteristics of divine personality. It further investigates classical and biblical conceptions of the Trinity, predestination, creation, providence, miracles, and angelology, addressing historical, doctrinal, and critical perspectives. The text also engages with modern objections and alternative theological paradigms while maintaining a foundation in scriptural exegesis and church tradition. The inclusion of extensive literature references and examination questions underscores its scholarly rigor and pedagogical utility.

Table of Contents
THEOLOGIA; OR, THE DOCTRINE OF GOD
• The Treatment of the Doctrine of God in Dogmatics
• The Natural Revelation of God and Its Significance
• The Limits of Revelation
• Definition of Revelation
• General Revelation
• Literature

• The So-Called Proofs of the Existence of God
• Belief in the Existence of God
• The Cosmological Argument
• The Teleological Argument
• The Historical Argument
• The Ontological Argument
• The Moral Argument
• The Religious Argument
• Literature

• The Supernatural Revelation of God
• The Reality of Revelation
• Definition of Supernatural Revelation
• The Constituent Parts of Revelation
• The Contents of Supernatural Revelation
• Literature

• The Necessity, Possibility, and Actuality of Supernatural Revelation
• The Necessity of Supernatural Revelation
• The Possibility of Supernatural Revelation
• The Relation of Reason to Revelation
• The Actuality and Truth of Revelation
• Literature

• God as the Absolute Personality
• The Knowableness of God
• Definition of the Absolute and of Personality
• The Personality of God
• Pantheism and Theism
• Non-Biblical History of the Notion of God
• The Biblical Notion of God
• The Notion of God in Christian Theology
• Literature

• God as Essential Goodness, Holiness, and Love
• God as Perfect Goodness
• God as Perfect Holiness
• God as Perfect Love
• Literature

• The Doctrine of the Divine Attributes
• Definition of the Divine Attributes
• Methods of Determination
• Classification
• Definition of Particular Attributes
• Literature
• The Scripture Doctrine of the Trinity
• The Doctrine of the Old Testament
• The Doctrine of the New Testament
• Literature
• The Church Doctrine of the Trinity
• The History of the Doctrine
• The Dogmatic Formulation
• Explanatory Analogies and Scientific Deductions
• Attacks upon the Church Doctrine
• Literature

• The Doctrine of Predestination
• The Scripture Doctrine of Predestination
• The Church Doctrine
• Attacks and Modifications
• Literature

• The Doctrine of Creation
• The Biblical Account of Creation
• The Old Testament Teaching
• The New Testament Teaching
• Church Doctrine Before the Reformation
• The Teaching of Lutheran Theologians
• Modern Theories Opposing the Scripture Doctrine
• Literature

• The Doctrine of Providence

• The Relation of God to the World
• The Certainty of Providence
• The Definition of Providence
• The Object of Providence
• The Form of Providence
• The Aim of Providence
• Opposing Theories
• Literature

• The Doctrine of Miracles
• The Scripture Doctrine of Miracles
• Miracles in the Church
• Definition of Miracles
• The Possibility of Miracles
• The Necessity of Miracles
• The Reality and Genuineness of Miracles
• The Divisions of Miracles
• Literature

• The Doctrine of Angels
• The Scripture Doctrine of Angels
• a) The Doctrine of the Old Testament
• b) The Doctrine of the New Testament
• The Church Doctrine
• Modern Criticism
• Literature

• The Doctrine Concerning Satan
• The Scripture Doctrine Concerning Satan
• a) The Doctrine of the Old Testament
• b) The Doctrine of the New Testament
• The Church Doctrine
• Modern Criticism
• Practical Use of the Doctrine
• Literature
Examination Questions (p. 129)
Index (p. 143)
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Sure! Here are 200 relevant tags in paragraph form, covering theology, philosophy, biblical studies, and related topics:

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Српски језик, књижевност, уметност, Зборник радова са XVIII међународног научног скупа одржаног на Филолошко-уметничком факултету у Крагујевцу (27–28. октобар 2023), Књига II/1, Старост, (ур. Д. Бошковић, Ч. Николић), Крагујевац: Филолошко-уметнички факултет,  205-216.

Workshop @ IISF - Istituto Italiano per gli Studi Filosofici

- 24/02 - Intelletti angelici e corpi [Angelic intellects and bodies]
- 25/02 - L’ intelletto angelico e la conoscenza di sé: momenti del dibattito da Tommaso a Suárez [Angelic intellects and self-knowledge: the debate from Aquinas to Suarez]
- 25/02 - Dall’ innatismo all’esperienza: discussioni angelologiche medievali e rinascimentali [From innatism to experience: medieval and Renaissance angelological discussions]

Platonic demonology was known in the Middle Ages mainly through Apuleius, Calcidius, Augustine, and Martianus Capella. In the 12 th century, there was a true revival of Platonic demonology, the textual and pictorial traditions of which can be traced in the era's commentaries on Plato's Timaeus, Macrobius' Commentarii in Somnium Scipionis, and Martianus Capella's De Nuptiis Philologiae et Mercurii, among others. This contribution examines works of Lambert of Saint-Omer, William of Conches, Peter Abelard, and Bernard Silvestris; Raoul of Longchamp and Alain of Lille are also quickly mentioned.

In today's culture, many churches have fallen into the trap of comfort, mistaking it for godliness. But when we look at Scripture, we see that Jesus never called us to a life of ease-He called us to deny ourselves, take up our cross, and follow Him (Matthew 16:24). The path to eternal life is a fight. It is costly, uncomfortable, and requires us to stand firm in truth, even when the world hates us for it (John 15:18-19). The enemy has used comfort as a tool to lull the church into silence, making correction look like condemnation and truth seem like hate.

Si comparamos el judaísmo con otras religiones con las que coexistió desde sus orígenes, es posible apreciar algunas semejanzas centrales. Estas semejanzas, sin embargo, no terminan por explicar la novedad del judaísmo y su influencia en la construcción de Occidente. En el presente artículo pretendo, sin afán de agotar esta temática, mostrar esta novedad a la luz de dos aspectos fundamentales del judaísmo: por un lado, la originalidad de su monoteísmo ético; por otro, la intervención de Dios en la historia de su pueblo, donde señalaré diversos aspectos que conforman parte central de este segundo aspecto.

The article is devoted to a brief overview of opinions on the "primacy" of the principles of non-contradiction and the excluded middle of the scholastics who commented on Aristotle's Metaphysics in the form of quaestiones. It is shown that Peter of Auvergne was the first author who put the question on the primacy of the principle. Peter's claim that the first principle is the principle of identity ("being is being") was accepted by several scholastics of the late 13th century (John of Dinsdale, Radulphus Brito) and by Antonius Andreae in the 14th century, but rejected by a number of English masters of the 1290s, and in the 14th century -by John of Jandun and, most elaborately, by Francis of Marchia. Moreover, in Francis of Marchia we find a critique of the idea that all the other axioms can be deduced from the "first principle". Recourse to the manuscripts is indispensable for a survey of the discussions on the first principles in commentaries on the Metaphysics. All the main extant Quaestiones to Metaphysics IV written in the period studied here, quite a few of them still unpublished, have been taken into consideration

This rare amazing book , is the final theological work of the Swedish scientist-turned-mystic and theologian. This extensive treatise serves as a summation and systematic presentation of Swedenborg’s theological system, which he claimed was divinely revealed to him through visions. It lays the foundation for what he termed the "New Church," a spiritual renewal of Christianity prophesied in biblical texts such as Daniel 7:5, 13-14 and Revelation 21:1-2.

Context and Theological Position
Swedenborg’s theology emerged in the 18th century as a response to prevailing Christian doctrines, particularly those of Lutheranism and Reformed Christianity, as well as Catholicism. His writings diverged from traditional Christian theology by emphasizing an esoteric interpretation of Scripture, the rejection of the Trinity as three separate persons, and the belief that the Second Coming of Christ had already occurred—not as a physical return but as an intellectual and spiritual awakening revealed through his writings. This work is a direct challenge to orthodox Christian creeds, advocating for a reformed understanding of Christianity based on direct divine revelation. Swedenborg believed that humanity had entered a new spiritual era where the church must be renewed in accordance with true divine wisdom.

Structure and Content

The book is divided into 13 major sections, each addressing fundamental theological concepts from a Swedenborgian perspective:

• God the Creator – Swedenborg affirms the absolute unity of God, rejecting the Nicene Trinity of three distinct persons and advocating for a single divine personhood in Jesus Christ.

• The Lord the Redeemer – Jesus Christ is identified as Jehovah in human form, whose work of redemption was a process of divine glorification rather than a vicarious atonement.

• The Holy Spirit – Defined not as a separate person but as the divine proceeding influence of God.

• The Sacred Scripture, or the Word of the Lord – Scripture is interpreted allegorically through the Doctrine of Correspondences, a key feature of Swedenborg’s thought, which posits that biblical language has hidden spiritual meanings.

• The Decalogue, Explained in Respect to Its External and Internal Meanings – The Ten Commandments are expounded as not merely moral injunctions but as spiritual laws with inner significations.

• Faith – Swedenborg critiques traditional Protestant faith-alone theology, arguing that true faith must be united with charity (love and good works).

• Charity, or Love Towards Our Neighbor, and Good Works – Moral action is essential for salvation, countering doctrines of justification by faith alone.

• Free Will – Human beings possess genuine free will, a departure from Calvinist predestination.

• and active reformation.

• Reformation and Regeneration – A step-by-step process of spiritual transformation, linked to Swedenborg’s doctrine of divine influx.

• Imputation – A refutation of forensic justification, emphasizing that righteousness is not imputed but must be lived.

• Baptism and the Holy Supper – The sacraments are affirmed but understood spiritually rather than as literal means of grace.

• The Consummation of the Age, the Second Coming, and the New Church – Swedenborg declares that the Last Judgment has already occurred in the spiritual world (1757), and that his revelations mark the beginning of a new Christian dispensation.

Doctrinal Distinctives and Swedenborg's Innovations

One of the most radical aspects of True Christian Religion is its rejection of traditional Christological and soteriological doctrines in favor of an esoteric interpretation of Christianity. Swedenborg argues that:

• The Trinity should be understood as three aspects of one divine being: the Father (Divine Love), the Son (Divine Wisdom), and the Holy Spirit (Divine Operation).

• Christ’s atonement is not a legal satisfaction of divine wrath but a process of overcoming evil and uniting the human and divine in His person.

• Heaven and hell are states of being rather than places, determined by one’s inner love and choices.

• The New Church (or Nova Ecclesia) is a spiritual movement rather than a physical institution, one that will emerge as people embrace these new revelations.

Philosophical and Theological Implications

Swedenborg’s theology blends elements of:

• Neoplatonism – A strong emphasis on the hierarchical structuring of reality and the ascent of the soul through spiritual illumination.

• Hermeticism and Mysticism – The idea that divine truths are hidden beneath the literal meaning of scripture and are accessible through revelation.

• Rationalism – Unlike many mystical traditions, Swedenborg attempts to systematically explain his visions and revelations in a structured, almost scientific manner.

• Reformation Thought – A critique of Catholicism and Protestant orthodoxy, advocating for a direct, personal understanding of divine truth.

Influence and Reception

True Christian Religion had a profound impact on various religious movements and intellectual circles:

• It became the foundation of the Swedenborgian movement and later the Church of the New Jerusalem.

• Figures such as William Blake, Ralph Waldo Emerson, and Henry James Sr. were influenced by Swedenborg’s visionary theology.

• While it was dismissed as heretical by mainstream Christianity, it found a following among those drawn to esoteric interpretations of scripture.

• Its emphasis on spiritual correspondences influenced later occult traditions, including aspects of Theosophy and the Hermetic Order of the Golden Dawn.

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Swedenborg, Emanuel Swedenborg, True Christian Religion, New Church, Universal Theology, Second Coming, spiritual enlightenment, Christian mysticism, esoteric Christianity, divine revelation, inner meaning of Scripture, biblical correspondences, apocalypse, Daniel prophecy, Revelation 21, Swedenborgianism, metaphysical Christianity, Neoplatonism, Hermeticism, divine influx, theistic rationalism, spiritual regeneration, celestial doctrine, heavenly wisdom, angelic communication, afterlife, heaven and hell, divine love and wisdom, Christology, nontrinitarianism, sacred symbolism, spiritual interpretation of the Bible, Lord's New Church, spiritual awakening, visionary theology, mystical Christianity, transcendental theology, eschatology, cosmic order, spiritual hierarchy, divine providence, free will, human regeneration, faith and charity, divine-human unity, spiritual truth, esoteric wisdom, celestial meaning of the Ten Commandments, spiritual laws, divine essence, doctrine of the Lord, theology of the Word, sacred scriptures, prophetic fulfillment, Last Judgment, Christian mysticism, universal salvation, divine mercy, heavenly doctrine, doctrines of the New Jerusalem, divine oneness, spiritual enlightenment, cosmic spirituality, spiritual evolution, mystical vision, heavenly realms, correspondence of natural and spiritual, Swedenborgian philosophy, illuminated theology, scriptural exegesis, divine harmony, mysticism in Christianity, angelic wisdom, divine plan, arcana coelestia, Divine Human, spiritual senses, Christian esotericism, theology of Christ, Swedenborgian writings, the Word explained, sanctity of Scripture, sacred mysteries, new dispensation, divine inspiration, celestial correspondences, doctrine of the church, cosmic dualism, Christ as Jehovah, spiritual perception, divine unity, heavenly light, Christian philosophy, spiritual metaphysics, higher consciousness, divine good and truth, angelic revelations, biblical exegesis, spiritual philosophy, regeneration of the soul, purification of spirit, Christ’s glorification, doctrine of faith, spiritual freedom, love and wisdom, sacred allegory, theistic mysticism, Christian universalism, the inner Word, divinely inspired interpretation, transformative theology, celestial kingdom, spiritual interpretation of reality, divine wisdom and order, symbolic Christianity, biblical prophecy fulfilled, metaphysical revelation, sacred science, heavenly arcana, spiritual progression, divine sovereignty, New Church doctrine, salvation through love and truth, Swedenborg’s visions, doctrine of the Holy Spirit, infinite divine, theological enlightenment, unity of God, revelatory theology, inner church, divine-human relationship, conscious spirituality, theological metaphysics, arcane wisdom, universal Christ, divine law, mystical doctrine, transformation of the world, faith in action, sacred secrets, esoteric exegesis, true Christianity, spiritual eschatology, revelation of the new age, celestial teachings, Christian kabbalah, visionary philosophy, universal esotericism, mystery of the divine, divine omnipresence, God’s love and wisdom, divine energies, providence and omniscience, illuminated faith, spiritual morality, conscious divinity, human soul’s ascent, self-examination and repentance, theological renewal, nonduality in Christianity, infinite wisdom, theology of divine love, celestial visions, Swedenborgian eschatology, historical Christianity, mystical revelation, divine-human interplay, sacred spiritualism, metaphysical interpretation of scripture, infinite grace, providential wisdom, Swedenborgian cosmology, sacred enlightenment, divine fire, scripture as living word, Swedenborgian hermeneutics, correspondence of divine truth, spiritual rebirth, divinely guided reason, spiritual correspondence, celestial psychology, divine intellect, enlightenment through faith, divine omnipotence, apocalyptic theology, transformative exegesis, biblical symbology, new Christianity, divine consciousness, divine-human correspondences, unity of being, spiritual healing, doctrine of spiritualmysteries, sacred wisdom of the ages, transcendence through Christ, divine-human conjunction, sacred consciousness, eternal truth, esoteric transformation, New Church eschatology, divine grace, celestial understanding, mystical symbolism, doctrine of inner light, divine foresight, divine provid...

This extremely rare book of its kind is a theological and metaphysical exploration of the existence of extraterrestrial life, based on the author's claimed spiritual experiences and visions. Swedenborg, a scientist-turned-mystic, describes encounters with the spirits and inhabitants of various planets in our solar system—Mercury, Venus, Mars, Jupiter, and Saturn—as well as those of distant star systems. He asserts that these beings live in harmony with divine principles and that their spiritual development varies based on their proximity to celestial truth. Rooted in Swedenborgian cosmology, the book presents a hierarchical and moralistic view of planetary existence, where Earth is uniquely chosen for Christ’s incarnation. It elaborates on the spiritual characteristics of each planetary race, their societal structures, and their relationship with angelic realms. Swedenborg’s work intertwines Christian esotericism, Neoplatonism, and theological cosmology, aiming to expand human understanding of the divine order governing both the material and spiritual universe. This text stands as an early example of speculative theology on extraterrestrial life, influencing later esoteric and spiritualist movements. It provides insight into Swedenborg’s broader theological framework, which emphasizes the interconnectedness of the cosmos, moral purification, and the ultimate journey toward spiritual enlightenment.
Summary of Each Chapter’s Contents
Introduction (Page 1)
Swedenborg introduces the premise of the book, asserting that he has received divine revelations regarding life on other planets. He explains that the universe is teeming with inhabitants, each with unique spiritual qualities, and that his knowledge comes from direct encounters with spirits from these worlds. He argues that planetary diversity reflects the infinite wisdom of God and serves a higher spiritual purpose.
Concerning the Earth or Planet Mercury, Its Spirits and Inhabitants (Page 8)
Swedenborg describes the inhabitants of Mercury as possessing a profound thirst for knowledge. They collect vast amounts of information from various parts of the universe and disdain material possessions. They communicate telepathically and are uninterested in earthly pleasures, focusing solely on intellectual and spiritual pursuits. Swedenborg characterizes them as swift and restless, constantly traveling through space in search of wisdom. They believe in a singular divine order and reject the corporeal nature of human existence.
Concerning the Earth or Planet Jupiter, Its Spirits and Inhabitants (Page 43)
Jupiter’s inhabitants are depicted as living in a highly spiritual and harmonious society, free from the corruption and materialism found on Earth. They maintain strong communal bonds and live in peace, prioritizing spiritual growth. They reject artificial luxuries and instead live in simple dwellings surrounded by nature. Swedenborg emphasizes their deep connection to divine truth, their rejection of deceit, and their belief in a merciful, loving God. He contrasts their society with Earth's, highlighting their moral superiority.
Concerning the Earth or Planet Mars, Its Spirits and Inhabitants (Page 91)
The Martians, according to Swedenborg, are among the most spiritually advanced beings in the solar system. They possess a direct and uncorrupted knowledge of divine truth, which they receive internally rather than through written texts. They despise falsehoods and engage in deep spiritual contemplation. Mars is portrayed as a world where inhabitants exist in a near-paradisiacal state, devoted to the worship of God. Swedenborg’s encounters with their spirits reinforce his belief that divine revelation is universal, but its purity is often lost on Earth.
Concerning the Earth or Planet Saturn, Its Spirits and Inhabitants (Page 112)
Saturn's inhabitants are described as detached from worldly concerns, living in deep humility and reverence for divine providence. They consider themselves insignificant before God and practice extreme piety. They rarely engage in disputes and have a gentle disposition. Their spirits are seen as wise, possessing profound spiritual insights. Swedenborg presents them as a counterpoint to Earth's prideful inhabitants, arguing that spiritual enlightenment is best achieved through humility and submission to divine will.
Concerning the Earth or Planet Venus, Its Spirits and Inhabitants (Page 118)
Venus is described as having two types of inhabitants—one group is gentle and kind, while the other is fierce and warlike. The benevolent Venusians live in a state of peace and spiritual harmony, whereas the more aggressive ones exhibit behaviors akin to Earth's more violent societies. Swedenborg sees this dichotomy as evidence that planetary societies, like human souls, can exist in various stages of moral and spiritual development. Over time, he believes, the warlike inhabitants will be spiritually reformed.
The Reasons Why the Lord Was Willing to Be Born on Our Earth, and Not on Another (Page 124)
Swedenborg argues that Earth was the most spiritually depraved planet, necessitating Christ’s incarnation here. Unlike the more enlightened beings on other planets, Earth's inhabitants had fallen into deep ignorance, materialism, and moral decay. Therefore, direct divine intervention was required to restore order and offer salvation. He suggests that other planets received divine knowledge without needing a physical incarnation of Christ, whereas Earth’s people required a tangible, historical event to grasp divine truth.
Concerning the Earths in the Starry Heaven (Page 130)
Swedenborg expands his discussion beyond the solar system, claiming to have encountered spirits from planets orbiting distant stars. He asserts that countless inhabited worlds exist, each contributing to the spiritual fabric of the universe. These extraterrestrial societies differ in culture and spiritual development, but all acknowledge a singular divine presence. The diversity of these planets is seen as evidence of God’s infinite wisdom.
Concerning the First Earth in the Starry Heaven, Its Spirits and Inhabitants (Page 136)
The first distant planet Swedenborg describes is home to a people who live in a constant state of gratitude and joy. They recognize all things as gifts from God and are free from jealousy, pride, and material attachment. They live in natural surroundings and practice simple communal living. Their spirits are radiant and filled with divine wisdom.
Concerning a Second Earth in the Starry Heaven, Its Spirits and Inhabitants (Page 147)
This world’s inhabitants possess an acute sense of inner enlightenment. They do not rely on spoken language but communicate through intuition and spiritual perception. They are highly advanced in their knowledge of divine principles and live in a utopian society governed by love and understanding. Swedenborg sees them as an example of what humanity could achieve if it abandoned materialism and corruption.
Concerning a Third Earth in the Starry Heaven, Its Spirits and Inhabitants (Page 153)
Swedenborg describes this planet’s people as deeply mystical, constantly engaging in meditation and direct communion with higher spiritual beings. Their society is highly structured, with each individual playing a precise spiritual role. They live in complete harmony, with no need for laws or governance because their moral compass is divinely instilled.
Concerning a Fourth Earth in the Starry Heaven, Its Spirits and Inhabitants (Page 161)
The inhabitants of this world maintain a unique form of worship that differs from all other planets Swedenborg has encountered. Their religious practices involve continuous contemplation of divine mysteries. Unlike other extraterrestrial societies that live in peace, they still undergo struggles and internal conflicts, which Swedenborg interprets as evidence of their ongoing spiritual refinement.
Concerning a Fifth Earth in the Starry Heaven, Its Spirits and Inhabitants (Page 179)
The last planet described by Swedenborg is inhabited by beings who experience direct visions of the divine. They do not rely on intermediaries such as prophets or religious institutions but instead receive wisdom directly from God. They live in a state of profound tranquility, experiencing little physical suffering. Swedenborg concludes that their way of life exemplifies the ultimate spiritual destiny for all beings.
Final Thoughts
Swedenborg’s Concerning the Earths in Our Solar System and the Earths in the Starry Heaven presents a grand cosmological vision that blends theology with speculative astronomy. He asserts that all planets, both within and beyond the solar system, serve a divine purpose and are populated by spiritual beings at various levels of enlightenment. His descriptions reinforce his central belief in a hierarchical universe, where spiritual purity increases the farther one moves from the corruptions of Earth. The book remains an important work in Swedenborgian thought and an early example of religious speculation on extraterrestrial life.
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The Book of Uí Mhaine contains a version of the corpus of onomastic
legends known as Dindshenchas Érenn ‘History of the Notable Places of
Ireland’. The content and structure of the Book of Uí Mhaine version of
the text differs significantly from that found in other contemporary manuscripts.
In this chapter, it is argued that the structure of the corpus and the
arrangement of articles within it reflect the contemporary concerns of both
the twelfth century and the late fourteenth, when the Book of Uí Mhaine
was compiled.

This extremely rare book belongs to the rich traditions of eschatological literature, engaging with themes of the afterlife, divine judgment, and the unseen spiritual dimensions that shape human existence. Trail, a reverend and scholar, seeks to provide an exegetical and doctrinal perspective on the nature of the world beyond, drawing from scriptural sources and theological reasoning. This work emerges at a time when Christian eschatology was a subject of intense scholarly and popular interest. The 19th century witnessed a revival of discussions concerning heaven, hell, and the intermediate state, fueled by theological debates, spiritualist movements, and a renewed interest in biblical prophecy. Trail’s contribution stands as both a pastoral and theological exploration, aimed at guiding believers through scriptural truths regarding the afterlife. His discourse not only seeks to affirm the reality of the unseen world but also to admonish and encourage readers to reflect upon their spiritual destinies.
Scholarly Abstract
Rev. William Trail’s Unseen Realities, or Glimpses into the World to Come (1860) is a theological investigation into the eschatological dimensions of Christian doctrine. The book systematically explores biblical revelations concerning the afterlife, judgment, and the eternal states of the soul. Trail engages with the theological traditions of Protestant orthodoxy, interpreting key scriptural passages to construct a coherent vision of postmortem existence. His discourse is shaped by both exegetical rigor and pastoral concern, reflecting a synthesis of doctrinal theology and moral exhortation. The book is structured as a series of meditations or discourses, addressing fundamental questions of human destiny: What awaits the soul beyond the veil of death? What does scripture reveal about the nature of heaven and hell? How do divine justice and mercy operate in the world to come? These inquiries position Trail’s work within the broader theological tradition of Christian eschatology, echoing themes found in patristic writings, Reformation theology, and contemporary 19th-century evangelical thought. One of the key contributions of Unseen Realities is its engagement with the doctrine of divine judgment. Trail examines the biblical descriptions of the final judgment, the resurrection of the dead, and the eternal separation of the righteous and the wicked. His exegesis draws upon both Old and New Testament sources, with particular emphasis on the teachings of Christ and the Pauline epistles. Additionally, he interacts with contemporary theological debates, addressing both rationalist skepticism and spiritualist claims regarding the afterlife. The Victorian period saw a rise in both speculative and theological literature on the afterlife, influenced by advances in biblical criticism, shifting philosophical paradigms, and the growing influence of spiritualism. Trail’s work stands as a conservative response to these cultural currents, reaffirming the authority of scripture and traditional Christian teachings. His emphasis on the certainty and seriousness of eternal realities serves as both a doctrinal treatise and a call to moral and spiritual vigilance. In conclusion, Unseen Realities, or Glimpses into the World to Come is a significant theological work that reflects the 19th-century Christian engagement with eschatology. Through biblical exegesis and doctrinal reflection, Trail offers a compelling vision of the afterlife that seeks to both instruct and exhort his readers. The book remains a valuable resource for those interested in historical theological perspectives on the unseen dimensions of existence.
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Unseen realities, eschatology, afterlife, divine judgment, resurrection, celestial mysteries, heaven and hell, angelic realms, demonic forces, apocalypse, biblical prophecy, spiritual warfare, mortality and immortality, redemption, salvation, kingdom of God, eternal life, last judgment, theological discourse, unseen world, metaphysical realities, supernatural dimensions, scriptural exegesis, divine revelation, Christian theology, spiritual journey, soul’s destiny, second coming, new heaven and new earth, millennial reign, rapture, tribulation, end times, book of Revelation, Daniel’s prophecy, prophetic visions, sacred texts, biblical interpretation, Christian eschatology, theology of the afterlife, life beyond death, heavenly hierarchy, celestial beings, angelology, demonology, spiritual discernment, doctrine of judgment, eternal damnation, paradise, new Jerusalem, purgatory, divine justice, wrath of God, mercy of God, theological reflection, soteriology, christology, pneumatology, 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Semavî orduların başkumandanı, ejderha avcısı, "Tanrı'nın seçilmiş halkı" Hıristiyanların hâmisi, şefaatçi, haberci, şifacı, ölümden sonra iyi ruhları göğe yükselten, su prensi, dağların, mağaraların ve vahşi tabiatın efendisi, en nihayetinde ve her zaman Kilise'nin yılmaz muhafızı... Bütün bu vasıf ve unvanlar, Hıristiyanlık tarihi boyunca Başmelek Aziz Mikâil'e yakıştırılan rol ve işlevlerin sadece bazılarına işaret etmektedir. Yeni Ahit'te ejderha/İblisle göklerdeki savaşı anlatılan Başmelek Mikâil'in etrafında Hıristiyanlığın daha ilk devrinde hususi bir kült teşekkül etmiş, zaman ve zemin, Mikâil'in öne çıkan vazifelerini mucizeler göstermekten şifacılığa, savaşçılıktan eskatolojik rollere varıncaya dek çeşitlendirmiştir. Hakkında pek çok efsane üretilen, ilahiler bestelenen, vaazlar kaleme alınan, mucizelerine dair menkıbeler yazılan, sanattan edebiyata, liturjiden sinemaya dinî ve gayri dinî birçok sahada yer bulan, kendisine sayısız mabet ithaf edilen, adına dernek, vakıf, lejyon, kardeşlik, cemaat ve tarikatlar kurulan, mafya kabul törenlerinde ismi ve resmiyle yemin edilen, Haçlı seferlerinden terör saldırılarına kadar yardımına başvurulan bu eşsiz melek-azizin kimliği hakkındaki spekülasyonlar da canlılığını korumaktadır: O, Âdem mi, İsa Mesih mi yoksa diğerlerinden üstün de olsa yalnızca bir melek midir?

Il taccuino esplora il rapporto tra vita, esistenza e narcisismo, interrogandosi sulla distinzione tra il vivere biologico e l’esistere ontologico. Il narcisista, ridotto a pura immagine di sé, è descritto come un “non ente”, un essere privo di ancoraggio ontologico, simile al Dio delle teologie abramitiche, che crea a sua immagine in un atto di narcisismo cosmico. Questo Dio, lontano dall’essere radicato nella realtà terrestre o cosmica, appare come un’entità dislocata, un riflesso di sé stesso che non partecipa pienamente al mondo. Il testo si chiude con una riflessione critica sulla divinità come proiezione antropocentrica del narcisismo umano, un frammento d’idea senza sostanza reale.

Artykuł stanowi próbę przedstawienia postaci anioła Gabriela w kontekście siedmiu manuskryptów qumrańskich, w których on występuje, czyli w trzech tekstach hebrajskich (1QM, 4Q285, 1Q19) oraz w czterech tekstach aramejskich (4Q201, 4Q202, 4Q529, 4Q557). Podjęte analizy stanowią przegląd tekstów z elementami egzegezy, tj. charakterystykę historyczno-literacką oraz zestawienie tekstu źródłowego i polskiego przekładu wymienionych manuskryptów. Z jednej strony można zauważyć różne sposoby przedstawiania archanioła - pełni różne role, występuje w relacji do innych postaci nadprzyrodzonych lub jako postać indywidualna. Z drugiej strony niniejsze studium pokazuje podobieństwa między tekstami - w zakresie słownictwa i wyrażeń dotyczących aniołów, głównej tematyki tekstów.

Рад разматра мотивску заступљеност небеских тела у оквиру корпуса српског грађанског песништва. Песничка грађа се истражује ради истицања једног од посебно заступљених и слојевитих аспеката барокне поезије, односно небеских тела као посредника људског искуства. У датом смислу, нарочито је интересантан  спектар значења који се обликује у додиру са начелима и вредностима традиционалне културе Словена, при чему Сунце, Месец и звезде, посебно Даница, заузимају повлашћен положај. Рад тежи да прикаже стиховани контекст у коме се небеска тела јављају, као и да проникне у могућа значења описане употребе. Таквим поступком жели се понудити астропоетичко читање српског грађанског песништва, у циљу дубљег и целовитијег сагледавања веза између фолклорних и барокних представа небеског свода, имајући у виду паралелни развојни ток писане и усмене линије српске књижевности.

Magic Seals on the Body among Jews in the First Centuries C.E.
Meir Bar-Ilan
Several sources from Rabbinic and Hekhalot literature are examined to clarify how and why all sorts of divine names were written on the body (sphragis), a magic and mystic practice that was customary among Jews of various beliefs in the Land of Israel in late Antiquity.
The Biblical background of these phenomena is discussed, and Tannaitic sources that have not been studied in this aspect are introduced. These Halakhot exemplify the custom of putting seals with the name of God on the body. Ma'ase Merkava and other extracts from the Hekhalot and late Midrashic literature show that seals were inscribed on the body and were not just referred to as metaphors. This clarifies the magic apotropaic aim of this practice and the use of the seal as a 'password' into the Heavenly palaces and a shield on earth. The phenomenological practice and the application of the custom during the first centuries C.E. is explained.

Este texto procura transmitir uma reflexão em torno das formas de nomeação do Deus de Israel e da construção dessas formas em directa relação com outras divindades cultuadas no mesmo espaço cultural e social, equacionando o seu peso teológico na construção da possibilidade monoteísta. Trataremos um fenómeno de exclusão das restantes divindades presentes na malha cultural em causa. Essa exclusão é dupla: por um lado é, de facto, banido o culto dessas divindades, por outro lado, surge um processo de assimilação das principais categorias funcionais das divindades vencidas no sentido de fortalecer o seu deus, o Deus de Israel. A principal forma de realizar essa assimilação verifica--se nas expressões de nomeação que são usadas para identificar esse deus cada vez mais vencedor, hegemónico, único e aglutinador de todas as categorias divinas.

Prueba del poder seductor de la figura de Caín en la moderna civilización occidental son las obras literarias que se le han dedicado, como Las memorias de Caín de Lars Gyllensten (1963), Balada de Caín de Manuel Vicent (1987) o Caín de José Saramago (2009), por no hablar de relatos cortos y poemas de escritores románticos y contemporáneos como Joseph Conrad, Antonio Machado o Pedro Salinas. Más allá de la literatura, pero desde un punto de vista metalingüístico o metaliterario, se ha aproximado a esta figura bíblica el profesor Francisco Peña Fernández, que en la British Columbia University enseña Literatura bíblica, Mitología comparada e Historia de las religiones, y que dirige el programa "World Literatures and Intercultural Com-

aviceniana, se encuentran una serie de relatos visionarios. En el contexto de cada una de estas narrativas, Suhrawardī emplea numerosas imágenes simbólicas para transmitir varias ideas clave que marcan su filosofía. Dado su lenguaje concreto, estos relatos añaden una dimensión de profundidad que no es fácilmente discernible en las obras filosóficas estrictamente hablando de Suhrawardī, dada la dependencia de estas últimas de un lenguaje abstracto. 1. Para quién, véase Gozashteh y Negahban, Abū ʿAlī al-Fārmadī. 2. Suhrawardī, Āwāz 209.

Un film sur trois femmes, de trois générations, dans des endroits différents, toutes connectées par le roman de Virginia Woolf. Celle-ci est en train de l"écrire. Laura Brown le lit, et le subit, tout comme Clarissa Vaughan le vit. Mais il y a une quatrième personne, un poète, malade du SIDA, homosexuel, qui intègre l"ensemble des personnages qui se ressemblent au point de paraître parfois les mêmes, dans des circonstances identiques, dans des temps censés être différents, mais apparemment simultanés. Je propose de penser le mouvement de ce film sous la perspective de l"autre dans un dialogue avec Zizek et Levinas, en passant par l"exil chez Tassin, le roman homonyme qui a inspiré le film, celui de Michael Cunningham, tout comme avec Mrs. Dalloway. Les questions qui guident cette réflexion sont: c"est qui l"autre dans ce film? Et qu"est-ce qui lui est proposé? Que dit l"autre du moi? Mots-clés: altérité, autre, homosexualité, féminin, art.

Presentació sintètica de la doctrina del místic català Ramon Llull, qui es denominava ell mateix "christianus arabicus". De fet, la seva obra no es pot entendre sense el coneixement dels pensadors musulmans i, en particular, dels Falasifâ, els filòsofs musulmans hel•lenitzants. Amb una finalitat missionera, va ser un dels pocs pensadors medievals que va intentar una síntesi entre la cultura cristiana i la cultura musulmana, cosa que li va permetre preveure una controvèrsia amb els infidels basada, més enllà dels arguments d'autoritat, només en el recurs a les "raons necessàries". Va arribar a pensar que era més "convenient deixar la creença per la ciència", una "ciència" que demostrava tots els articles de la fe cristiana. Surnomenat el "doctor il•luminat", va escriure en la seva autobiografia que el seu "Gran Art" li havia estat revelat al Mont Randa, situat al centre de l'illa de Mallorca. Objecte de persecució per part del Gran Inquisidor d'Aragó, Nicolau Eimeric (Girona 1316-1399), que ens ha deixat un "diàleg contra els lullistes", els seus deixebles valencians sota l'autoritat de Pere Rossell admetien aquesta dimensió divina de la doctrina del seu mestre, que havia, segons ells, superat la de Sant Agustí. En un temps, la seva obra va ser condemnada el 1376 per la butlla controvertida "Conservationi puritatis" del Papa Gregori XI, però va ser rehabilitada per una sentència del Papa Martí V datada de 1419. No obstant això, els atacs contra el lullisme no es van aturar i, en temps del Papa Pau IV, Ramon Llull va ser inclòs el 1559 a la llista d'autors prohibits. No obstant això, el 1563 el Concili de Trento va anul•lar aquesta prohibició i el va treure definitivament de l'Índex. Val a dir que el 1590, en temps del Papa Sixt V, es va intentar, però sense èxit, incloure novament els tractats lullians en els textos condemnats. El lullisme també va ser atacat filosòficament al llarg de la història, com per exemple pel benedictí Feijoo o pel canceller de la Universitat de París, Jean Gerson, sense oblidar les burles de René Descartes. Però, a partir del segle XVII, mai més es va posar en dubte la seva ortodòxia. El nostre Ramon Llull fins i tot va ser declarat beat, i encara avui hi ha qui demana la seva canonització.

Spis rzeczy Recenzenci prof. dr hab. Tadeusz Cegielski (UW), prof. dr hab. Zbigniew Pasek (AGH), prof. dr hab. Krzysztof Pilarczyk (UJ), prof. dr hab. Beata Szymańska (UJ), prof. dr hab. Łukasz Trzciński (AGH), dr hab. Diana Oboleńska prof. UG, dr hab. Cezary Galewicz (UJ), dr Grażyna Bąkowska-Czerner (UJ) Projekt okładki i stron tytułowych Andrzej Taranek Na okładce ilustracja François Béroalde de Verville Songe de Poliphile (1600 r.

The subject of this paper are two interpretations given in the Judaic-Hellenistic context of the dreams of the patriarch Joseph and the visions of Aseneth. The first one is the interpretation of Philo of Alexandria who sees messages to be interpreted, ‘texts’, in dreams. Like the Bible, dreams also require exegesis and it is as an exegete of dreams that Joseph gains power. He interprets Pharaoh’s dreams, able to take measures to govern their effects, but he also knows how to give substance to the dreams of the crowd in a world of appearances. Dreamer and interpreter of dreams, he is able to interpret them and support them, he is the emblem of the politician who dominates the crowd and, in turn, is enslaved by it. The second interpretation is that of an anonymous novel written in Greek, apparently a love story, which, however, also has a metaphorical value: it indicates a journey into a dreamlike sphere towards new forms of knowledge. It tells of Aseneth’s falling in love with Joseph and the consequent desire for conversion to become similar to the Patriarch. The girl has visions, communicates with celestial spheres and is visited by a man from the sky and the bees of Paradise. It presents an exit from habitual situations: it culminates
in dream images, in an ecstatic situation. There is an asymmetry between
Joseph’s dreams, dreams of power, and the visions of his wife who has dreams of truth, of knowledge, of acceptance of new ideas, new beliefs. She longs to turn towards higher spheres of knowledge, towards a mystical horizon.

Година 2023. може се сматрати ангелолошком годином српске књижевности, годином када је, на њеном концу, српска наука о књижевности добила три различите публикације посвећене анђелима: антологију, монографију и зборник радова. Овом приликом пажњу задржавамо на зборнику радова Анђели у књижевности, који је под уредништвом др Милана Громовића објављен у Новом Саду, у издању Филозофског факултета у Новом Саду и Издаваштва Битије. Дати зборник настао је као резултат рада Међународног научног скупа Анђели у књижевности, одржаног 1. јуна 2023, на поменутом Филозофском факултету, а који је организовао Одсек за српску књижевност и Издаваштво Битије. Зборник сачињава укупно двадесет два научна рада, распоређена у три целине: 1) Ангелологија хришћанског, барокног, епског, 2) Поетска ангелологија, 3) Ангелологија прозе, што бива заокружено Уводном речју уредника зборника, на почетку, и завршним одељком Ангелолошка литература, у ком је наведен широк спектар ангелолошке, књижевно-ангелолошке, као и остале литературе на основу које су радови настали, али која, са друге стране, представља значајну базу за даља књижевно-ангелолошка истраживања. Испитивање анђела на обзорју српске литературе, у нашој старој књижевности, започиње радом Наташе Половине "О анђелима у делима Димитрија Кантакузина" (15-34) у ком ауторка испитује ангелолошки хоризонт дела Димитрија Кантакузина из есхатолошке перспективе, при чему се успоставља шире библијско, апокрифно-апокалиптично, византијско (посебно есхатолошко сликарство) и српско средњовековно ангелолошко наслеђе, које постаје кључно и незаобилазно у даљем конципирању ангелолошких оквира целокупне српске књижевности. Рад Николине Хавран "Земаљски анђео, небески човек -Анђелски химнографски портрети Светог Саве и Светог Петра Коришког" (53-74) наставља испитивање ангелолошког дискурса старе српске књижевности, овог пута из перспективе монашких концепција Јована

Icons are rich in depictions of divine blessing. It is frequently shown as
a gesture of God’s hand or hands, seen in the hemisphere of heaven. Certain icons,
such as the icon of the Baptism of the Christ or the Old Testament Trinity convey
a more profound signifi cance of divine blessing. Th is is especially the gesture of
God the Father, repeated by the Son of God. Th ere are many icons showing this
gesture, and because of their multitude, the present refl ection is limited to selected
examples.

Ikony obfi tują w przedstawienia Bożego błogosławieństwa. Często wyobrażane jest ono jako gest ręki lub rąk Boga, widoczny w hemisferze nieba. Bogatsze znaczenie zyskuje on w niektórych ikonach, takich jak ikona Chrztu Pań-
skiego czy Trójcy Świętej Starotestamentowej. W  malarstwie ikonowym jest to
przede wszystkim gest Boga Ojca, powtarzany przez Syna Bożego. Istnieje sporo ikon przedstawiających ten gest, dlatego ze względu na ich multum refl eksję oparto na wybranych przykładach.

Segun la proposicion ix(x) del Liber de causis , toda inteligencia esta llena de formas. Pero ni el Liber ni la Elementatio Theologica de Proclo (el contexto original de esta doctrina) le atribuyen semejante replecion al intelecto humano. Son los noes los que estan llenos de formas, es decir, las inteligencias incorporeas que ocupan el grado intermedio entre el Uno y las almas. A pesar de esto, siglos mas tarde, Dante Alighieri y, sobre todo, Nicolas de Cusa no dudan en afirmar que tambien el intelecto humano esta repleto de formas. Asimismo, esta proposicion es objeto de numerosas interpretaciones a partir de mediados del s. XIII, cuando el Liber se convierte en lectura obligatoria de los estudios universitarios. ?Que transformaciones —indagaremos en este trabajo— operaron los interpretes del s. XIII en la doctrina de la replecion de formas? ?Es posible que estas transformaciones hayan conformado la condicion de posibilidad de que tiempo mas tarde el intelecto humano tambien result...

Francesco Ciabattoni’s chapter illustrates the tradition of ascribing corrective and  healing function to psalms and shows how in the Purgatorio the musical exercise to which the penitents are subjected functions as spiritual and choral refinement.

This paper is devoted to express religious stable compounds in English and Uzbek languages. Also there are given some examples compared in English and Uzbek languages. Stable compounds which help us to form a broader details about religion and culture of the nations.

T he liberation of rabbinic theology from the reins of medieval theology is still underway. One of the central issues that sets rabbinic theology apart from later medieval developments is the attribution of body or form to the godhead. Even though the anthropomorphic tendency of rabbinic thought is widely recognized, it is still early to speak of a learned consensus on this issue. The standard work on the topic remains Arthur Marmorstein's Essays in Anthropomorphism, written in 1937. 1 Marmorstein recognized the anthropomorphic tendency of rabbinic thinking. His way of dealing, both theologically and scholastically, with the issue was to suggest the existence of two schools in the tannaitic period. According to Marmorstein, the schools of Rabbi Akiva and Rabbi Ishmael were divided on the question of the literality of the understanding of the biblical text. Rabbi Akiva's literal reading gave rise to an anthropomorphic understanding of God. Rabbi IshmaeFs nonliteral, or allegorical, reading brought about an opposition to anthropomorphism. This description of rabbinic anthropomorphism has informed the discussions of many scholars, including those who have dealt with our present topic-the image of God. I would, therefore, state my differences with this presentation.

This story is a considerable departure from the author’s accustomed venues of countryside or towns and villages. Set in a salt mine in Poland the plot is a well-known trope. A high-born man, a Prince in fact, espies a beautiful young girl. He woos her with promises, takes her away, seduces her and later abandons her. The descriptive elements of the story are however big tribute to the authors imagination as she would not have had any personal experience of the Polish salt mine.

The Paper Angels Among Us? The Watchers Myth and Angelology in Ephrem’s Commentary on Genesis and the Ethiopic Tradition by David A. Skelton delves into the ancient interpretive traditions surrounding the story of the Watchers in Genesis 6:1–4, analyzing how Ephrem of Nisibis—a prominent 4th-century Syriac theologian—engaged with this myth in his commentary. Ephrem’s approach to Genesis involves a “Sethite interpretation,” where he reframes the passage traditionally associated with fallen angels, emphasizing moral dimensions instead. Ephrem’s adaptation counters the angelic interpretation by suggesting that the "sons of God" in Genesis are actually the virtuous descendants of Seth, distinct from the line of Cain. This stance allowed him to sidestep literal depictions of angels intermingling with humans, yet his interpretation also enhanced the angelic symbolism, connecting the virtues of monasticism and purity with angelic ideals. By depicting the virtues of abstinence and devotion as markers of divine likeness, Ephrem created a theological framework where faithful Christians could symbolically attain an angelic state, particularly through monastic dedication.

Skelton further explores how Ephrem’s Syriac commentary shaped Ethiopic Christian interpretations, particularly in the andemta (a form of Ethiopian exegetical tradition). This Ethiopic commentary incorporates aspects of Ephrem’s angelology but applies a more explicit angelic association to the Sethites, thus extending Ephrem's framework. Skelton argues that this cross-cultural transmission underscores the broader theological effort within early Christianity to interpret Genesis 6 in a way that aligns with ideals of purity, self-control, and monastic discipline. This article ultimately reveals the layered complexities of the Watchers myth in Christian thought and demonstrates how Syriac and Ethiopic traditions used the narrative to elevate human moral aspirations and link them to angelic paradigms
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angelology, Watchers myth, fallen angels, Genesis 6:1-4, Ephrem of Nisibis, Syriac Christianity, Ethiopic andemta, Sethite lineage, Biblical exegesis, monasticism, purity, abstinence, virginity, Christian virtue, angelic symbolism, religious historiography, early monasticism, spiritual purity, theological anthropology, Syriac exegesis, ancient Biblical interpretation, patristic commentary, divine likeness, cross-cultural theology, Ethiopian Christianity, Church Fathers, apocryphal narratives, non-canonical texts, ascetic ideals, Syriac literature, theological synthesis, anthropomorphism in theology, mystical symbolism, Christian mysticism, spiritual devotion, purity as virtue, intertextual readings, Sethite interpretation, Syriac literary heritage, Ge'ez tradition, Christian mysticism, angelic-human relations, ancient manuscripts, Eastern Christian tradition, Sethites, the sons of God, moral ideals, Biblical cosmology, sacred literature, monastic ideals, Christian Syriac texts, spiritual allegory, holy lineage, sacred lineage, cross-cultural influence, angelic traditions, Ge'ez language, early asceticism, Ethiopian exegetical tradition, ancient Near East, Ethiopic commentary, esoteric Christianity, spiritual transformation, abstinence and purity, Syriac influence, virginity as holiness, patristic literature, Church tradition, monastic virtues, historical theology, Syriac manuscripts, angelic hierarchies, mystical Christianity, Biblical angels, ancient wisdom, cultural transmission, spiritual ethics, Syriac doctrine, hermeneutics, Ethiopic studies, mysticism in theology, Biblical figures, spiritual allegory, Ge'ez Biblical texts, Christian iconography, angelic purity, early Christian mysticism, Church history, Sethite genealogy, theological principles, angelic archetypes, Ge'ez manuscripts, spiritual purity and virtue, Sethite legacy, ethical purity, early Christian theology, non-canonical interpretation, Biblical cosmology, angelic influence, spiritual devotion in theology, early Church mysticism, purity ethics, Syriac Christian doctrine, esoteric texts, angelic interaction, religious piety, Syriac and Ge'ez texts, Syriac heritage, ancient wisdom traditions, early Church ethics, ascetic practices, Sethite holiness, Ge'ez Christian texts, Sethites as archetypes, patristic hermeneutics, cross-cultural influence on theology, Christian angels, Ethiopian religious history, patristic exegesis, Syriac theology of angels, angelic virtues, symbolic purity, Syriac literature of purity, religious symbolism, theological allegory, Ethiopic sacred texts, spiritual legacy, Syriac hagiography, Church hermeneutics, Sethite ideals, Syriac and Ethiopic intertextuality, Syriac Christian thought, angelic traditions in Genesis, spiritual identity, divine archetypes, angelic figures, Sethite moralism, patristic studies, Ethiopic Christianity, apocrypha, divine lineage, sacred lineage in theology, Syriac religious texts, angelology in early Christianity, Ge'ez angelology, Sethite narrative, ascetic spirituality, monastic virtues and purity, Syriac and Ethiopian connections, Genesis interpretations, Sethite lineage in tradition, Ge'ez scriptural commentary, early Christian iconography, spiritualiconography, purity in monasticism, Syriac theological influence, moral theology, Biblical myth, angelic tradition in Syriac texts, spiritual doctrine, angelic doctrine, patristic legacy, Church Fathers on angels, ascetic Christian virtues, moral purity, patristic interpretations, holy purity, Ge'ez Christian heritage, Syriac monastic literature, divine beings in Christianity, Sethite figures in exegesis, spiritual allegory in Genesis, Genesis commentary, early Christian purity, Sethite narrative tradition, monasticism and purity, ancient moral purity, Ethiopic exegesis, Christian spiritual symbolism, Syriac-Ethiopian tradition, mystical doctrines, moral figures, Biblical symbolism, ascetic literature, spiritual virtues, divine purity, early Christian writings, Ethiopic literature, holiness traditions, ancient angelology, Christian spiritual heritage, Sethite doctrine, spiritual purity ideals, Church Fathers on Genesis, Sethite interpretations, Syriac religious symbolism, Biblical ethics, Christian ascetic ideals, Syriac manuscripts, religious anthropology, angelic symbolism in Christianity, Syriac textual tradition, moral doctrine, Syriac iconography, angelic moralism, ancient Christian thought, purity theology, angelic Christian virtues, religious idealism, divine virtues, spiritual allegory in sacred texts, Syriac Christian symbolism, monastic purity, divine symbolism, Syriac Christian iconography, moral purity in Syriac Christianity, Sethites in theology, Ge'ez spiritual legacy, Biblical angelology, Ethiopic Christianity in exegesis, religious purity, divine moralism, cross-cultural religious influence, Biblical angelology, monasticism in early Christianity, Ge'ez Christian iconography, Christian exegesis of Genesis, 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angelic symbolism.

Garden of Lilies is an original collection of poems written in English. The poems of the old collection "Decayed by Love" along with new works were recollected in this new collection. The main idea behind the title is that these poems are like flowers in a garden that is up to us to plant the flowers. The printed version of the book has the poems printed in one way on the pages, leaving a blank page next to every poem to let the reader express an idea through writing or draw a sketch, creating a garden of art like the metaphor the title suggests. However, the selection of the lily flower was because of its symbolism. The lilies flowers represent purity, life, and remembrance. Even if flowers wither so soon, the art created will still live on, therefore, the lilies imply the meaning of remembrance.

Il breve brano di nostro interesse, Genesi 6,1-7, 1 si colloca tra i passi riguardanti le genealogie dei patriarchi antidiluviani e la narrazione dello sterminio dell'umanità attraverso il diluvio: 1 Quando gli uomini cominciarono a moltiplicarsi sulla terra e nacquero loro figlie, 2 i figli di Dio videro che le figlie degli uomini erano belle e ne presero per mogli quante ne vollero. 3 Allora il Signore disse: "il mio spirito non resterà sempre nell'uomo, perché egli è carne e la sua vita sarà di centoventi anni". 4 C'erano sulla terra i giganti a quei tempi -e anche dopo -quando i figli di Dio si univano alle figlie degli uomini e queste partorivano loro dei figli: sono questi gli eroi dell'antichità, uomini famosi. 5 Il Signore vide che la malvagità degli uomini era grande sulla terra e che ogni disegno concepito dal loro cuore non era altro che male. 6 E il Signore si pentì di aver fatto l'uomo sulla terra e se ne addolorò in cuor suo. 7 Il Signore disse: «Sterminerò dalla terra l'uomo che ho creato: con l'uomo anche il bestiame e i rettili e gli uccelli del cielo, perché sono pentito di averli fatti».

Este encuentro busca incentivar y problematizar el estudio de la cultura visual, sus circulaciones y procesos de transculturización, a través de los fenómenos de intercambio, apropiación, adaptación y repetición en el espacio geográfico entre la Península Ibérica y Asia. Los territorios asiáticos del mundo ibérico durante la Edad moderna han sido desatendidos por la historiografía del arte, que sí ha dedicado mayor atención a las circulaciones visuales en el Atlántico. CIRIMA ha explorado con anterioridad la influencia de Italia en el mundo ibérico y las circulaciones interamericanas, así como entre América y Europa. Por ello, este último encuentro viene a culminar el proyecto abordando el tercer vértice: Asia, con el empeño de impulsar nuevas visiones que se alejen de perspectivas eurocéntricas. El planteamiento gira en base a tres ejes conceptuales que conformarán paneles que exploren: 1. Políticas de la imagen; 2. Formas e ideas en movimiento / Cultura material y procesos;  3. Artistas y agentes. Asimismo, el congreso culminará con una mesa redonda de debate: Circulación de la imagen: límites y desafíos del marco teórico.
En este simposio se privilegian dos espacios geográficos interconectados: la India-Portugal y Filipinas-España, que no suelen estudiarse en paralelo, a pesar del potencial analítico que ofrecen. Con esta voluntad de abrir la mirada, invitamos a reflexionar sobre el estudio de la imagen y sus circulaciones desde/en la India y Filipinas, no sólo con respecto a Europa, también a las Américas; sin ignorar las circulaciones de carácter intra-asiático (Goa-Manila-Macao, la costa de la China oriental y Japón). Las ponencias/paneles se dedicarán a analizar las circulaciones del arte y la imagen y toda la gama de procesos: apropiaciones, reinterpretaciones, adaptaciones, a lo largo de estos espacios y rutas de intercambio del mundo ibérico. El estudio de las circulaciones de conocimiento artístico y arquitectónico, así como de objetos y cultura visual y material nos permitirá problematizar la terminología dominante en la historiografía del arte: ¿cuáles son los límites del arte ‘ibero-oriental’, ‘indo-portugués’ o ‘hispano-filipino’? En este sentido, la Mesa redonda busca cuestionar los ejes teóricos que fundamentan no sólo este congreso, sino la serie de encuentros que el proyecto CIRIMA ha organizado en los últimos años. El objetivo es, por tanto, cuestionar si términos como apropiación, copia, transculturalidad o circulación son apropiados para el estudio de la producción artística, arquitectónica y visual en las diversas geografías del mundo ibérico.