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Man in his education always tries to combine the mind, spirituality and the body. But in different historical times the essence of the man and his destination in the society was interpreted differently. The appearance and development of the ancient period gave a boost to the spiritual development and the struggle against the bodily upbringing. The man of that period was revealed as a spiritual person, but not as a natural and bodily being. That is why the question of the attitude of the church and the clergy to corporaleducation upbringing and playing entertainments is to be understood. Objective of the research: history of the physical nurture in the first half of the first millennium. Taskofresearch: on the basis of the analysis of the scientific, theoretical and methodological literature to show the views of the first church fathers of the period of the development of the ancient Christianity on the life of the person and their attitude to the body improvement and game entertainments. Results of the Work. The world view reference-points of influence of the church and clergy on the human of the period of the Christianity are exposed in this article. Opinions of the first fathers of the church about the destiny of a man are expounded. It is studied, how the clerics affected the human consciousness by their speeches, treatises and actions. The negative attitude of the clergymen to the corporal perfection and to the playing entertainments is thoroughly considered. The attitude of the clergy is shown towards calendar holidays with games and mass competitions in amphitheaters and the arenas of the circus. The attempt of the church to provide ideological prohibition to engage in physical exercises and in playing entertainments and participate in spectacles is reflected. Conclusions.In the ancient period the church and clergy gradually gained the influence in the society. By their public speeches and dogmas they affected the human consciousness. Conquering political rights, the church successively introduced a ban of physical exercises, entertainments and competitions. As a result, the connection of the physical and mental upbringing was broken. The man was considered by the church only as a spiritual creature and the essence of the man was not taken into account at all.

The article examines the theme of paganism as the leading religion in Ukraine before the advent of Christianity with the goal of describing the period of the encounter between paganism and Christianity and evaluating the reasons for the present growth of interest in paganism. The article shows that the traditions of Ukrainian paganism were connected with ancient Asiatic religions brought to the area by means of trade routes from India and China to the Roman Empire that crossed the present territory of Ukraine. It is further asserted that Ukraine was already partially Christian before the official baptism of Kievan Rus through the influence of the missionary journeys of the apostle Andrew, Greek colonies, and also the political influence of Byzantium and Rome. In the conclusion, a short overview is given of neo-paganism in Ukraine and the main reasons for the growth of interest in it.

The article examines the theme of paganism as the leading religion in Ukraine before the advent of Christianity with the goal of describing the period of the encounter between paganism and Christianity and evaluating the reasons for the present growth of interest in paganism. The article shows that the traditions of Ukrainian paganism were connected with ancient Asiatic religions brought to the area by means of trade routes from India and China to the Roman Empire that crossed the present territory of Ukraine. It is further asserted that Ukraine was already partially Christian before the official baptism of Kievan Rus through the influence of the missionary journeys of the apostle Andrew, Greek colonies, and also the political influence of Byzantium and Rome. In the conclusion, a short overview is given of neo-paganism in Ukraine and the main reasons for the growth of interest in it.

The article examines the theme of paganism as the leading religion in Ukraine before the advent of Christianity with the goal of describing the period of the encounter between paganism and Christianity and evaluating the reasons for the present growth of interest in paganism. The article shows that the traditions of Ukrainian paganism were connected with ancient Asiatic religions brought to the area by means of trade routes from India and China to the Roman Empire that crossed the present territory of Ukraine. It is further asserted that Ukraine was already partially Christian before the official baptism of Kievan Rus through the influence of the missionary journeys of the apostle Andrew, Greek colonies, and also the political influence of Byzantium and Rome. In the conclusion, a short overview is given of neo paganism in Ukraine and the main reasons for the growth of interest in it.

The goal of this paper is to analyze how the historical episode of the so-called Plague of Athens between the years 430 and 426 BC seems to have been the first phenomenon classified as an epidemic by Hippocrates, and the historian Thucydides described its cultural, social, political and religious consequences. However, such a crisis generated the need for a new culture, and consequently a new theological mentality, as a cultural driver that made it possible to transform the Asclepiad Sanctuary of Kos into the first hospital in the West to integrate spirituality and science as ways to promote the healing of culture in order to achieve the ideal of health. The adopted method was a semantic analysis of the classic texts that help contextualize the Hippocratic view of the epidemic, spirituality, and health, and how these questions were received by Christianity at the time. The reception of this experience by Christianity, despite suffering some tension, also expands this Greek ideal and constitutes a true heritage of ancient wisdom that can be revisited in the time of the new pandemic, COVID-19. The perspective assumed here is interdisciplinary, putting in dialogue Theology and Health Sciences. ; info:eu-repo/semantics/publishedVersion

This paper shall demonstrate that a gender-stratified template for the leadership of family and government believed to be modeled after ancient Semitic patriarchal structures according to a pattern found in Old Testament biblical texts is erroneous. It shall demonstrate that strong elements of matriarchalism existed alongside of patriarchalism, and that Old Testament texts offer no accurate template for gender-based governance.

This article is the third of four written to line up two extremes in the history of methodology: early 20th century Pragmatism and late-Renaissance militarism, filling in the middle period, focusing on Voltaire and the atmosphere before the French revolution. Pragmatist William James pretended to offer a purely formal method, yet strategized it as a doctrinal attack on the inefficiency of Christianity (according to his (mis)understanding of it). Machiavelli attacked Christianity's practice of justice and meekness as weakness, from his own Classicist, Romanist militaristic empire perspective. Voltaire, in middle Modernity, devised a hermeneutic from an Enlightenment position with a strong Neo-Classicist slant, by representing Ancient Classical tradition as fundamentally tolerant to difference of opinion, and by over-painting any suggestion that early Christians were persecuted for their faith. He represented the Christians of his own days (often rightly so) as unfair, criminal and violent, especially with regard to heterodox opinions. His naturalistic tendencies, contradicting his liberalism (an intolerant propagation of tolerance) must have contributed to the severity of persecution of non-compliant Christians during the 1789 Revolution. Later naturalistic liberalists, such as Dide and Booms, and several anti-Christian sites on the internet, found and find their inspiration (sometimes against his intentions) in Voltaire's criticism of Christianity. ; http://www.koersjournal.org.za/index.php/koers/issue/view/322 ; http://www.koersjournal.org.za/index.php/koers/article/view/2238 ; https://doi.org/10.19108/KOERS.80.3.2238 ; http://dx.doi.org/10.19108/koers.80.3.2238

This article is the third of four written to line up two extremes in the history of methodology: early 20th century Pragmatism and late-Renaissance militarism, filling in the middle period, focusing on Voltaire and the atmosphere before the French revolution. Pragmatist William James pretended to offer a purely formal method, yet strategized it as a doctrinal attack on the inefficiency of Christianity (according to his (mis)understanding of it). Machiavelli attacked Christianity's practice of justice and meekness as weakness, from his own Classicist, Romanist militaristic empire perspective. Voltaire, in middle Modernity, devised a hermeneutic from an Enlightenment position with a strong Neo-Classicist slant, by representing Ancient Classical tradition as fundamentally tolerant to difference of opinion, and by over-painting any suggestion that early Christians were persecuted for their faith. He represented the Christians of his own days (often rightly so) as unfair, criminal and violent, especially with regard to heterodox opinions. His naturalistic tendencies, contradicting his liberalism (an intolerant propagation of tolerance) must have contributed to the severity of persecution of non-compliant Christians during the 1789 Revolution. Later naturalistic liberalists, such as Dide and Booms, and several anti-Christian sites on the internet, found and find their inspiration (sometimes against his intentions) in Voltaire's criticism of Christianity. ; http://www.koersjournal.org.za/index.php/koers/issue/view/322 ; http://www.koersjournal.org.za/index.php/koers/article/view/2238 ; https://doi.org/10.19108/KOERS.80.3.2238 ; http://dx.doi.org/10.19108/koers.80.3.2238

An early Christian basilica, discovered in the Algerian city of Al-Asnam and excavated and studied from the mid-nineteenth century until most of its remains were wither covered or lost by the last quarter of the twentieth century, provides some important evidence for the practice of Christianity in Mauretania Caesariensis in the fifth century. Among this evidence is a dedicatory inscription referring to the church's foundation; a shrine to a local bishop, placed in a counter apse; a mosaic indicating the probable placement and design of the church's altar; and two additional mosaics that may reflect aspects of the church's situation within certain theological and political conflicts of the fourth through sixth centuries (i.e., between Donatists and Catholics, between Vandal Arians and Africans Nicenes, and between the Mauri (Berbers) and both Vandals and Romans). This brief essay summarizes and supplements existing publications on this basilica by exploring the connections between the design and décor of the basilica and the theological and ecclesial context of its particular time and place.

Das 19. Jahrhundert wurde maßgeblich durch sein Verhältnis zur Geschichte geprägt. Davon zeugen nicht nur die in diesem Jahrhundert entwickelten geschichtsphilosophischen Theorien und die neu entstandene wissenschaftliche Geschichtsschreibung, sondern auch die vermehrte künstlerische Beschäftigung mit der Vergangenheit: In der Historienmalerei, dem historischen Drama, Geschichtsnovellen und -balladen werden Ereignisse der Vergangenheit dargestellt und interpretiert. Auch der historische Roman gehört zu den epochetypischen Kunstformen des 19. Jahrhunderts, die in ganz Europa ein Massenpublikum ansprach und begeisterte. Von der Geschichtswissenschaft und ihrem steten Streben nach Gelehrsamkeit und Objektivität als unhistorisch gebrandmarkt, bewegt sich der historische Roman in einer Grauzone zwischen Fiktionalität und geschichtlicher Wahrheit. Die vorliegende Dissertation Quo vadis? - Untersuchungen zur Antike im historischen Roman beschäftigt sich mit eben diesem Spannungsverhältnis von Wissenschaft und Kunst, indem es die Funktion und Verwendungsmöglichkeiten der Antike im historischen Roman seit Walter Scott analysiert. Im Zentrum der Arbeit steht die Untersuchung exemplarischer Romane, durch die verschiedene Tendenzen in der Verwendung historischer Stoffe in der Literatur aufgezeigt werden konnten: Felix Dahns Ein Kampf um Rom, Edward Bulwer-Lyttons The Last Days of Pompeii, Robert Harris Pompeii (2003), Lion Feuchtwangers Der falsche Nero, Bertold Brechts Romanfragment Die Geschäfte des Herrn Julius Caesar und schließlich Robert Graves Ich, Claudius, Kaiser und Gott stehen beispielhaft für die zahlreichen historischen Romane, die seit 1814 geschrieben worden sind. Ein eigenes Kapitel erhält der Jesus-Roman, eine Unterart des historischen Romans, der sich mit dem Leben und Wirken Jesu beschäftigt. Am Beispiel Lewis Wallaces Ben-Hur, Henryk Sienkiewicz' Quo vadis?, Dostojewskis Der Idiot und Georg Hauptmanns Der Narr in Christo Emanuel Quint werden wichtige Entwicklungslinien des Jesus-Romans aufgezeit. Die Analyse der historischen Antikenromane hat schließlich gezeigt, dass sich trotz der Heterogenität der Gattung einige Tendenzen und Gemeinsamkeiten feststellen lassen: Geprägt wurden die Entstehung der Romane, die Wahl des Stoffes und die Art seiner Verarbeitung von den politischen Veränderungen, vor allem jedoch von der gesellschaftlichen Entwicklung des Menschen seit dem 19. Jahrhundert. Im Unterschied zum Historiker sucht der Schriftsteller in seinem Werk nicht nach einem objektivem Geschichtsbild, sondern nutzt die Antike zu einem bestimmten Zweck. Ob als Metapher für die Moderne, bloßes Kostüm oder Mittel zur Korrektur der Überlieferung – die Antike bietet als Reservoir literarischer Stoffe eine nahezu unbegrenzte Vielfalt an Ausdrucksmöglichkeiten. ; The 19th century was influenced by its relations to history. This fact is proved not only by the historical-philosophical theories that developed in this century and the newborn scientific historiography, but also by the increasing artistic forms related to the past: In historical paintings, dramas, novels and ballads events of the past are represented. The historical novel is also included among the typical forms of art of the 19th century, which influenced and inspired the masses in Europe. Stigmatised by the historians and their constant strite for objectivity the historical novel is somewhere in between fictionality and historical truth. This dissertation deals exactly with this tension between science and art, as it analyses the function and uses of ancient history in the historical novel since Walter Scott. This work focuses on the interpretation of typical historical novels, which show the divergent tendencies in the use of historical material in literature. Among the several historical novels written since 1814 are: Felix Dahn's Ein Kampf um Rom, Edward Bulwer-Lytton's The Last Days of Pompeii, Robert Harris Pompeii, Lion Feuchtwanger's Der falsche Nero, Bertold Brecht's Die Geschäfte des Herrn Julius Caesar an finally Robert Graves Ich, Claudius, Kaiser und Gott. A seperate chapter deals with the representation of Jesus – his life and teachings – in literature. As examples Lewis Wallace's Ben-Hur, Henryk Sienkiewicz Quo vadis?, Fjodor Dostojewski's Der Idiot and Georg Hauptmann's Der Narr in Christo Emanuel Quint show the development of this kind of literature. Despite the heterogenity of the genre, the analyses of the historical novels ultimately demonstrate that there are common tendencies and similarities: The political changes, in particular the social development of Man cinse the 19th century affacted the generation of the romance, the choice of the material and the ways in which it was used. As opposed to the historians, the fictional writer is not searching for objective history, but uses ancient history for a specific purpose. As a metaphore of modernity, a simple costume or as a means to correct the historians – ancient history offers a range of literary material and an almost unlimited choice of ways to express oneself.

v.1 The critical enquiry: in five letters to Archdeacon Hare.--v.2 The philosophical research.--3. The life of the ancient church, in education, baptism, and worship, in government and social relations.--4. The apology of Hippolytus, and the genuine liturgies of the ancient church. With Bernaysii epistola critica. ; Mode of access: Internet.

Plate of Hippolytus opposite title page of vol. 1. ; Includes bibliographical footnotes. ; Contents: v. 1 The critical enquiry: in five letters to Archdeacon Hare.--v. 2 The philosophical research.--3. The life of the ancient church, in education, baptism, and worship, in government and social relations.--4. The apology of Hippolytus, and the genuine liturgies of the ancient church. With Bernaysii epistola critica ; Mode of access: Internet. ; From the library of Frederick Denison Maurice, Prof. of Military Studies at King's College, London, 1846-1853 ; vol. 2 has bookplate of Frederick Dension Maurice on front paste-down.

ABSTRACTThis article is the third of four written to line up two extremes in the history of methodology: early 20th century Pragmatism and late-Renaissance militarism, filling in the middle period, focusing on Voltaire and the atmosphere before the French revolution. Pragmatist William James pretended to offer a purely formal method, yet strategized it as a doctrinal attack on the inefficiency of Christianity (according to his (mis)understanding of it). Machiavelli attacked Christianity's practice of justice and meekness as weakness, from his own Classicist, Romanist militaristic empire perspective. Voltaire, in middle Modernity, devised a hermeneutic from an Enlightenment position with a strong Neo-Classicist slant, by representing Ancient Classical tradition as fundamentally tolerant to difference of opinion, and by over-painting any suggestion that early Christians were persecuted for their faith. He represented the Christians of his own days (often rightly so) as unfair, criminal and violent, especially with regard to heterodox opinions. His naturalistic tendencies, contradicting his liberalism (an intolerant propagation of tolerance) must have contributed to the severity of persecution of non-compliant Christians during the 1789 Revolution. Later naturalistic liberalists, such as Dide and Booms, and several anti-Christian sites on the internet, found and find their inspiration (sometimes against his intentions) in Voltaire's criticism of Christianity. KeywordsApologetics, tolerance, Neo-Classicism, Vico, book, hermeneutics, practicalism, Nature, Reason, statism, peace OPSOMMINGHierdie artikel is die derde van vier, geskryf vanuit twee historiese ekstreme: vroeg-20e-eeuse Pragmatisme en laat-Renaissance militarisme. Dit vul die middelperiode in met artikels gefokus op Voltaire en die wysgerige konteks voor die Franse Rewolusie. Pragmatis William James het die pretensie van 'n suiwer formele metode voorgehou, maar dit strategies ingevul as 'n doktrinêre aanval op die oneffektiwiteit van die Christendom (volgens sy eie (wan-)verstaan daarvan). Machiavelli het die Christendom se beoefening van geregtigheid en sagmoedigheid as swakheid aangeval, uit sy eie Klassistiese, Romanistiese, militaristiese ryksperspektief. Voltaire, in middel-Moderniteit, het 'n hermeneutiek uit 'n Verligtingsperspektief ontwerp, sterk Neo-Klassisisties, deur die Antieke Klassieke tradisie as fundamenteel tolerant teenoor meningsverskil voor te stel en deur enige suggestie dat vroeë Christene oor hulle geloof vervolg is, toe te smeer. Tegelykertyd het hy die Christene van sy tyd (dikwels tereg) voorgestel as onregverdig, krimineel en gewelddadig, veral teenoor afwykende menings. Sy naturalistiese neigings, wat sy liberalisme weerspreek ('n intolerante propagering van toleransie), moes bygedra het tot die skrikwekkende vervolging van oninskiklike Christene gedurende die 1789 Rewolusie. Latere naturalistiese liberaliste, soos Dide en Booms en verskeie anti-Christelike blaaie op die internet, het hulle inspirasie gevind (soms teen sy intensie) in Voltaire se kritiek op die Christendom.SleutelwoordeApologetiek, toleransie/verdraagsaamheid, Neo-Klassisisme, Vico, boek, hermeneutiek, praktikalisme, Natuur, Rede, statisme, vredehttps://doi.org/10.19108/KOERS.80.3.2238

In recent years biotechnology has introduced into medicine new possibilities for the manipulation of forms of life, including in vitro fertilization, production of transgenic animals and use of human fetal tissues for therapeutic procedures. This has given rise to a debate on fina finality of the beginning human life, which has involved scientific, philosophical, religious as well as legal issues. A report by an English governmental Commission ( Warnock Committee, 1984) stated a practical term, e.g. 14 days, during which the so-called preembryo may be useful for research or therapeutics. The time has been chosen on embriological bases (i.e. appearence of nerve-type cells in the primitive streak), whereas a law is claimed to avoid discussions about the time of appereance of sensitivity of embryos. On the other side is the opinion of the Court for Blount County of Tennessee expressed in the rule Davis vs. Davis (1989). While the term preembryo is considered a false distincition between stages of differentiation of human embryos, human life is considered beginning at conception and human embryos not as a property. A comparative analysis of medical and philosophical thought before the influence of Christianity shows that, for Hippocrates as well as for Aristotle, final finality of the early embryo leads to consider the human being as a person just when life is blooding. This phase occurs after the milk one or vegetative stage, which is characterized by the property of doubling life when cells are separated, the same stage considered in the rule Davis vs. Davis. Key words: Final Finality - Embryo - Greek medicine

In both ancient tradition and modern research Pythagoreanism has been understood as a religious sect or as a philosophical and scientific community. Numerous attempts have been made to reconcile these pictures as well as to analyze them separately. The most recent scholarship compartmentalizes different facets of Pythagorean knowledge, but this offers no context for exploring their origins, development, and interdependence. This collection aims to reverse this trend, addressing connections between the different fields of Pythagorean knowledge, such as eschatology, metempsychosis, metaphysics, epistemology, arithmology and numerology, music, dietetics and medicine as well as politics. In particular, the contributions discuss how the Pythagorean way of life related to more doctrinal aspects of knowledge, such as Pythagorean religion and science. The volume explores the effects of this interdependence between different kinds of knowledge both within the Pythagorean corpus and in its later reception. Chapters cover historical periods from the Archaic Period (6th century BC) to Neoplatonism, Early Christianity, the European and Arabic Middle Ages, and the Renaissance through to the Early Modern Period (17th century AD). Contributions by E. Afonasin, L. Arcari, D. Baltzly, A. Barker, H. Bartoš, A. Bernabé, J. Bremmer, L. Brisson, F. Casadesús, M. Catarzi, S. Chrysakopoulou, G. Cornelli, E. Cottrell, S. Galson, M. Giangiulio, T. Iremadze, A. Izdebska, C. L. Joost-Gaugier, S. Kouloumentas, B. La Sala, R. McKirahan, C. Montepaone, H.-P. Neumann, A. Palmer, A. Provenza, I. Ramelli, D. Robichaud, B. Roling, W. Schmidt-Biggemann, E. Spinelli, I. F. Viltanioti, and L. Zhmud.