2023/06/17

신현 - 위키백과, Theophany

신현 - 위키백과, 우리 모두의 백과사전

신현

위키백과, 우리 모두의 백과사전.

 중국 허난성 신양시의 행정 구역에 대해서는 신현 (신양시) 문서를 참고하십시오.
페테르 파울 루벤스의 작품  도덕적 위장없이 제우스 신현에 의한 세멜레의 죽음

신현(神顯, theophany, 고대 그리스 (ἡ) θεοφάνεια theophaneia,[1] )이란 신의 현현을 의미한다. 하나님이 인간에게 나타난 것을 말한다.[2][3][4] 구약성서에 보면 하나님은 아브라함에게는 천사의 모습으로, 모세와 이스라엘 백성들에게는 셰키나(shekinah, 하나님의 영광)의 모습으로, 다니엘에게는 인자의 모습으로 나타난다. 신약에서는 예수 그리스도는 바로 그 하나님의 모습으로, 바울에게는 셰키나의 하나님으로 보이셨다. 하나님의 나타나심은 자신의 존재만 아니라 자신의 의지와 계획을 위해 인간을 도구로 사용하시기 위해 현현하신 것이다. 성경에서 나타나는 하나님은 멀리 계시는 하나님(초월성)일 뿐만 아니라 또한 가까이 계시는 하나님(내재성)이시다. 하나님은 구약 시대에 그룹(Cherubim, 지천사) 사이에 임재하셨다(시 80: 1, 99: 1). 하나님의 임재는 불과 연기의 구름 속에서(창 15: 17; 출 3: 2, 19: 9, 16 이하, 33: 9; 시 78: 14, 99: 7), 폭풍우 속에서(욥 38: 1, 40: 6; 시 18: 10-16) 또한 미풍 속에서도 나타났다. 이것들은 모두가 그의 임재의 표시로 이 가운데서 그는 영광의 모습을 계시하셨던 것이다. 구약에서는 “여호와의 사자”의 현현이 특수한 자리를 차지하고 있다. 이 사자는 분명히 창조된 사자가 아니었다. 이 사자는 하나님과 구별되었으나(출 23: 20-23; 사 63: 8-9) 하나님과 동일시되기도 하였다(창 16: 13, 31: 11, 13, 32: 28). 일반적인 견해에 의하면 그는 삼위 중의 제 2위라고 한다. “만군의 여호와가 이르노라 보라 내가 내 사자를 보내리니 그가 내 앞에서 길을 예비할 것이요 또 너희의 구하는 바 주가 홀연히 그 전에 임하리니 곧 너희의 사모하는 바 언약의 사자가 임할 것이라.”(말 3: 1) 하나님의 현현은 말씀이 육신이 되신 그리스도 안에서 그 정점에 달하였고(요 1: 14) 그리스도 안에서 신격의 충만함이 육체적으로 임재하셨다(골 1: 19, 2: 9). 그리고 그리스도 안에서 교회는 성령의 전이 된다(고전 3: 16, 6: 19; 엡 2: 21). 그러나 새 예루살렘이 하늘에서 하나님으로부터 내려오고 하나님의 성막이 사람들 사이에 쳐질 때 하나님과 인간과의 가장 충만한 동거의 실현이 있게 될 것이다. “또 내가 보매 거룩한 성 새 예루살렘이 하나님께로부터 하늘에서 내려오니 그 예비한 것이 신부가 남편을 위하여 단장한 것 같더라 내가 들으니 보좌에서 큰 음성이 나서 가로되 보라 하나님의 장막이 사람들과 함께 있으매 하나님이 저희와 함께 거하시리니 저희는 하나님의 백성이 되고 하나님은 친히 저희와 함께 계셔서.”(계 21: 2-3)[5]


===

Theophany

From Wikipedia, the free encyclopedia
Peter Paul Rubens' Death of Semele, caused by the Theophany of Zeus without a mortal disguise

Theophany (from Ancient Greek (ἡ) θεοφάνεια theophaneia,[1] meaning "appearance of a deity") is a personal encounter with a deity, that is an event where the manifestation of a deity occurs in an observable way.[2][3] Specifically, it "refers to the temporal and spatial Manifestation of God in some tangible form."[4]

Where the deity does not take tangible form (outward manifestation), the broader term used for inward manifestation is divine revelation or divine inspiration.[5] Where the Existence of a God is attributed to a human person, here the terms used are divine incarnation, an avatar or, poetically, the personification of that deity.[6]

Traditionally the term "Theophany" was used to refer to appearances of the gods in ancient Greek and in Near Eastern religions. While the Iliad is the earliest source for descriptions of theophanies in classical antiquity (which occur throughout Greek mythology), probably the earliest description appears in the Epic of Gilgamesh.[7]

In the specific usage for Christians and Jews, with respect to the Bible, Theophany refers to an event where the Abrahamic God reveals His Presence to a person.

Ancient Greek religion[edit]

See also: Epiphany (Ancient Greece)

The appearance of Zeus to Semele is more than a mortal can stand and she is burned to death by the flames of his power.[8] However, most Greek theophanies were less deadly. Unusual for Greek mythology is the story of Prometheus, not an Olympian but a Titan, who brought knowledge of fire to humanity. Divine or heroic epiphanies were sometimes experienced in historical times, either in dreams or as a waking vision, and frequently led to the foundation of a cult, or at least an act of worship and the dedication of a commemorative offering.[9]

Theophanies were reenacted at a number of Greek sites and festivals. At Delphi the Theophania (Θεοφάνια) was an annual festival in spring celebrating the return of Apollo from his winter quarters in Hyperborea. The culmination of the festival was a display of an image of the gods, usually hidden in the sanctuary, to worshippers. Later Roman mystery religions often included similar brief displays of images to excited worshippers.[10]

Hinduism[edit]

Hinduism uses darśana, the Sanskrit for "sighting",[11] for the sighting of a god.[12] Gods taking form on earth are referred to as avatars.[13][14] The most popular avatars of Vishnu in Hinduism are Krishna and Rama. The most well-known Theophany is contained within the Bhagavad-Gita, itself one chapter of the larger epic the Mahabharata. On the battlefield of Kurukshetra, Krishna gives the famed warrior Arjuna a series of teachings, and Arjuna begs for Krishna to reveal his "universal form." Krishna complies and gives Arjuna the spiritual vision which enables him to see Krishna in that form, a magnificent and awe-inspiring manifestation, containing everything in the universe. A description of this Theophany forms the main part of Chapter XI.

A number of theophanies are described in the Sanskrit epic the Mahabharata.[15] Among the first is the god Indra's appearance to Kunti, with the subsequent birth of the hero Arjuna.[16][17] Near the end of the epic, the god Yama, referred to as Dharma in the text, is portrayed as taking the form of a dog to test the compassion of Yudhishthira, who is told he may not enter paradise with such an animal, but refuses to abandon his companion, for which decision he is then praised by Dharma.[18]

Judaism[edit]

The Hebrew Bible states that God revealed Himself to mankind.[19] God speaks with Adam and Eve in Eden (Gen 3:9–19); with Cain (Gen 4:9–15); with Noah (Gen 6:13, Gen 7:1, Gen 8:15) and his sons (Gen 9:1–8); and with Abraham and his wife Sarah (Gen 18). He also appears twice to Hagar, the slave-girl who has Abraham's first child, Ishmael (Gen 16).

The first revelation that Moses had of Yahweh at the burning bush was "a great sight"; "he was afraid to look" at him (Ex. 3:3, 6); also the first revelation Samuel had in a Dream is called "the Vision"; upon God was frequently "seen" at Shiloh (I Sam. 3:15, 21, Hebr.). Isaiah's first Revelation was also a Sight of God (Isa. 6:1–5); Amos had visions (Amos 7:1, 4; 8:1; 9:1); and so with Jeremiah (Jer. 1:11, 13), Ezekiel (Ezek. 1-3; 8:1–3; 10), and Zechariah (Zech. 1-14,2:13), and, in fact, with all "seers," as they called themselves.

Balaam also boasted of being one who saw "the vision of the Almighty" (Num. 24:4).

In Job, Eliphaz describes a vision: “Amid thoughts from visions of the night, when deep sleep falls on mortals, dread came upon me, and trembling, which made all my bones shake. A spirit glided past my face; the hair of my flesh bristled. It stood still, but I could not discern its appearance. A form was before my eyes; there was silence, then I heard a voice:..." (Job 4:13-16).

The Torah lays stress on the fact that, while to other prophets God made Himself known in a Vision, speaking to them in a Dream, he spoke with Moses "mouth to mouth", "as a man would speak with his neighbor", in clear sight and not in riddles (Num. 12:6–8; comp. Ex. 33:11; Deut. 34:10).

The burning bush[edit]

In Midian, while Moses was keeping the flock of his father in law Jethro, the Angel of the Lord appeared to Moses in a bush that burned but was not consumed (Exodus 3:1–2). Yahweh called to Moses out of the midst of the bush, and told him that he had heard the affliction of his people in Egypt, and gave Moses orders to speak to Pharaoh and to lead the Israelites out of Egypt (Exodus 3:3–12).[20]

The pillar of cloud and pillar of fire[edit]

Further information: Pillars of fire and cloud
The Children of Israel Crossing the Jordan, Exodus 13:21-22: By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire.

God reveals his divine Presence and Protection to the Israelites by leading them out of Egypt and through the Sinai desert by appearing as a Pillar of cloud by day and a Pillar of fire by night.[21]

According to Rabbi Eliezer, each person among the Israelites, including even the least intelligent bond-woman, saw God's Glory at the Red Sea in clearer form than did, upon, prophets of the stamp of Ezekiel; wherefore they burst forth into the song, "This is my God" (Mek.(Mekiita), l.c., with reference to Exodus xv. 2).[22]

Mount Sinai[edit]

The Theophany at biblical Mount Sinai is related in Exodus 19:16–25. YHWH's Manifestation is accompanied by thunder and lightning; there is a fiery flame, reaching to the sky; the loud notes of a trumpet are heard; and the whole mountain smokes and quakes. Out of the midst of the flame and the cloud a voice reveals the Ten Commandments. The account in Deut. 4:11–12, Deut. 4:33–36 and Deut. 5:4–19 is practically the same. Moses in his blessing (Deut. 33:2) points to this revelation as to the source of the election of Israel, but with this difference: with him the point of departure for the Theophany is Mount Sinai and not Heaven. God appears on Sinai like a shining sun and comes "accompanied by holy myriads" (comp. Sifre, Deut. 243).

Likewise, in the Song of Deborah (Judges 5:2–31) the manifestation is described as a storm: the earth quakes, Sinai trembles, and the clouds drop water. It is poetically elaborated in the prayer of Habakkuk (Hab. iii.); here past and future are confused. As in Deut. xxxiii. 2 and Judges v. 4, God appears from Teman and Paran. His Majesty is described as a Glory of light and brightness; pestilence precedes Him. The mountains tremble violently; the earth quakes; the people are sore afraid. God rides in a Chariot of war, with horses – a conception found also in Isa. xix. 1 where God appears on a cloud, and in Ps. xviii. 10 where He appears on a cherub.

In Isaiah and Ezekiel[edit]

Ezekiel's Vision by Raphael, c. 1518

The biblical prophets Isaiah and Ezekiel receive their commissions as prophets amid glorious Manifestations of God. Isaiah sees God on a high and lofty Throne. More precisely, however, he sees not him but only his glorious Robe, the Hem and Train of which fill the whole Temple of Heaven. Before the Throne stand the seraphim, the six-winged AAngels. With two wings they cover their faces so as not to gaze on God; with two they cover their feet, through modesty; and with the remaining two they fly. Their occupation is the everlasting Praise of God, which at the time of the Revelation took the form of the thrice-repeated cry "Holy!" (Isa. vi.).

Ezekiel in his description is not so reserved as Isaiah. The divine Throne appears to him as a wonderful chariot. Storm, a great Cloud, ceaseless Fire, and on all sides a wonderful brightness accompany the Manifestation. Out of the Fire four creatures become visible. They have the faces of men; each one has four wings; and the shape of their feet enables them to go to all four-quarters of the earth with equal rapidity and without having to turn. These living creatures are recognized by the prophet as cherubim (Ezek. x 20 ). The Heavenly Fire, the coals of which burn like torches, moves between them. The movement of the creatures is harmonious: wherever the spirit of God leads them they go.

Beneath the living creatures are wheels (ofannim) full of eyes. On their heads rests a firmament upon which is the Throne of God. When the divine Chariot moves, their Wings rustle with a noise like thunder. On the Throne the prophet sees the divine being, having the likeness of a man. His Body from the Loins upward is shining (ḥashmal); downward it is Fire (in Ezek. viii. 2 the reverse is stated). In the Sinaitic revelation God descends and appears upon earth. In the prophetic vision, on the other hand, he appears in Heaven, which is in keeping with the nature of the case, because the Sinaitic Revelation was meant for a whole people, on the part of which an ecstatic condition cannot be thought of.

David's Theophany[edit]

The Theophany described in Psalm 18:8–16 is very different. David is in great need and at his earnest solicitation God appears to save him. Before God the earth trembles and fire glows. God rides on a cherub on the wind. God is surrounded by clouds which are outshone by God's brightness. With thunder and lightning God destroys the enemies of the singer and rescues him.[23]

Christianity[edit]

See also: Christophany

Christians generally recognize the same Old Testament theophanies as the Jews.[24][25] In addition there are at least two theophanies mentioned in the New Testament.[26][27] While some usages[28] refer to the baptisms of Jesus and John the Baptist as "theophanies", scholars eschew such usage.[2]

The 4th-century bishop Eusebius of Caesarea, b. 263 AD, wrote a treatise "On Divine Manifestation" (Peri theophaneias), referring to the incarnation of Jesus, but generally divine incarnation is not regarded as theophantic, as it lacks the "temporariness and suddenness of the appearance of God".[2]

Traditional analysis of the Biblical passages led Christian scholars to understand Theophany as an unambiguous Manifestation of God to man.[29] Otherwise, the more general term hierophany is used.[30]

Catholic Christianity[edit]

The New Catholic Encyclopedia cites examples of theophanies such as Genesis 3:8 and then quotes Genesis 16:7–14. In this case, initially it is an Angel which appears to Hagar, however it then says that God spoke directly to her, and that she saw God and lived (Genesis 16:13).

The next example the New Catholic Encyclopedia cites is Genesis 22:11–15, which states explicitly that it was the Angel of the Lord speaking to Abraham (Genesis 22:11). However, the Angel addressing Abraham speaks the Words of God in the first Person (Genesis 22:12). In both of the last two examples, although it is an Angel speaking, the Voice is of God spoken through the Angel, since it says "withhold from me". A similar case would be Moses and the burning bush. Initially Moses saw an Angel in the bush, but then goes on to have a direct conversation with God himself (Exodus 3).

The New Catholic Encyclopedia, however, makes few references to a Theophany from the gospels. Mark 1:9-11, where only Jesus hears the voice from Heaven, and Luke 9:28–36 the transfiguration where the father speaks are cited.

Orthodox Christianity[edit]

Main article: Epiphany (holiday)
Mural - Jesus' Baptism.jpg

Eastern Orthodox Churches celebrate the epiphany of Jesus Christ on 6 January according to a liturgical calendar as one of the Great Feasts. In Western Orthodox Christian Churches, 6 January is kept as the Epiphany day, while the feast of Theophany is celebrated separately, on the following Sunday.

In Orthodox Christian tradition, the feast commemorates the baptism of Christ by John the Baptist.[28]

EvAngelical Christianity[edit]

Some modern EvAngelical Christian Bible commentators, such as Ron Rhodes, interpret "the Angel of the Lord", who appears in several places throughout the Old Testament, to be the pre-incarnate Christ, which is Jesus before his manifestation into human form, as described in the New Testament. Adaptions to his hypothesis in current evAngelical research and intercollegiate debate describe these manifrstations as the post-incarnate Christ (yet to be published), as though in being a divine human capable of time travel He could foretell his later incarnation as having already lived it. [31] The term Christophany has also been coined to identify post-incarnate appearances of Christ in both the Old and New Testaments. 1 St. Peter 4 (v.6) allows for the interpretation that on the Son's Father-Spirit (as the third member of the trinity fulfilling the unity of various persons as Christ is crowned King of Kings) and being conferred from the cross with the words, "Eloi, Eloi! Lama Sabachtani", was thereby born or separated as the timeless Word (or Angel) of God (John 1 and 5) with the character and memory of Christ, even giving permission for creation "Let there be.." (Genesis 1) . This also has been the traditional interpretation of the earliest Church Fathers as well as the apostle Paul himself, who identifies the rock that was with Moses in the desert, and the speaking burning bush, as being Christ. For a more thorough list of "God Sightings", or Theophanies, see the examples above under "Judaism, Hebrew Bible."

Latter Day Saint movement[edit]

Main article: First Vision

Joseph Smith, the prophet and founder of the Latter Day Saint movement, said that when he was 14 years old he was visited by God the Father and Jesus Christ in a grove of trees near his house, a Theophany in answer to his spoken prayer. This "First Vision" is considered to be the founding event of the Latter Day Saint movement.[32] The Book of Mormon describes other hierophanies and Theophanies that occurred in the new world.[33]

For example, Blake Ostler analysed the Throne-Theophany of Lehi in the First Book of Nephi and concluded that the Theophanies in the Bible and the Book of Mormon have much in common.[34]

And being thus overcome with the Spirit, he was carried away in a Vision, even that he saw the Heavens open, and he thought he saw God sitting upon his Throne, surrounded with numberless concourses of Angels in the attitude of singing and praising their God. And it came to pass that he saw One descending out of the midst of Heaven, and he beheld that his luster was above that of the sun at noon-day. And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament. And they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read.[35]

Nontrinitarians[edit]

Those groups which have Arian Christology such as Jehovah's Witnesses may identify some appearances of Angels, particularly the archAngel Michael, as Christophanies, but not Theophanies.[36]

Those groups with early Unitarian or Socinian Christology such as Christadelphians and the Church of God General Conference identify the Angel of the Lord in the Old Testament much as Jews do, simply as Angels. Early Christadelphians, notably John Thomas (1870)[37] and C. C. Walker (1929),[38] integrated Angelic epiphanies and God as revealed in his various divine Names into a Doctrine of God Manifestation which carries on into a Unitarian understanding of God's Theophany in Christ and God being manifested in resurrected believers.[citation needed]

Islam[edit]

The most important epiphany in Islam is the Mi'raj, the Prophet's ascent into Heaven where he speaks to the Holy Spirit (Gabriel), sometimes called "a night journey from Mecca through Jerusalem."[39][40]

Baháʼí Faith[edit]

Main article: Manifestation of God (Baháʼí Faith)

While the Baháʼí Faith does not refer to any particular events of Theophany, they hold that God is manifest in the prophets. The "Manifestation of God" is a concept that refers to what are commonly called prophets, including, among others, Zoroaster, Krishna, Gautama Buddha, Abraham, Moses, Jesus, Muhammad, the Báb, and Baháʼu'lláh.[41] The Manifestations of God are a series of personages who reflect the attributes of the divine into the human world for the progress and advancement of human morals and civilization.[42] The Manifestations of God are the only channel for humanity to know about God, and they act as perfect Mirrors reflecting the attributes of God into the physical world.[43]

In his 1914 publication entitled The Reconciliation of Races and Religions, Thomas Kelly Cheyne, FBA (1841 – 1915), an ordained minister in the Church of England and Oxford University scholar, described Theophany within the context of the Baháʼí Faith.[44][45] Cheyne wrote, "...one feels that a Theology without a TTheophany is both dry and difficult to defend. We want an avatar, i.e. a 'descent' of God in human form".[45] Cheyne described Baháʼu'lláh as a "human being of such consummate excellence that many think it is both permissible and inevitable even to identify him mystically with the invisible Godhead."[45]: 4, 5  He wrote that Baháʼu'lláh was a "true Image of God and a true lover of man, and helps forward the reform of all those manifold abuses which hinder the firm establishment of the Kingdom of God."[45]: 4, 5 

A 1991 article in the Journal of Bahá’í Studies (JBS), described "Bahá’í theophanology" as "acceptance of the Prophet, or 'Manifestation of God,' who speaks on behalf of God."[46] The author wrote that Bahá’u’lláh wrote a series of epistles in the 1860s to kings and rulers, including, Pope Pius IX, Napoleon III, Tsar Alexander II of Russia, Queen Victoria, and Naser al-Din Shah Qajar, in a "forceful, theophanic voice" calling them to undertake reforms.[46] These letters were published in a compilation entitled Summons of the Lord of Hosts in 2002.[47] The JBS article described Bahá’u’lláh's "Theophanology" as "progressivist". He claimed "spiritual Authority" in these letters in which he warned western leaders of the dangers facing humanity should they choose to not act on His Guidance.[46]

Druze Faith[edit]

See also: Druze § Beliefs

While the Druze do not refer to any particular events of Theophany, they believe in incarnation and reincarnation, i.e. the transmigration of the soul.[48] Hamza ibn Ali ibn Ahmad is considered the founder of the Druze and the primary author of the Druze manuscripts,[49] he proclaimed that God had become human and taken the form of man, al-Hakim bi-Amr Allah.[50][51][52][53][54] al-Hakim bi-Amr Allah is an important figure in the Druze faith whose eponymous founder ad-Darazi proclaimed him as the incarnation of God in 1018.[50][51]

Divine appearances to animals[edit]

Human religious lore includes ancient literary recordings of deities appearing to animals, usually with the animals able to relate the experience to humans using human speech:

Modern[edit]

Teofanía ("Theophany") by Mexican artist Antonio García Vega

More recently, science fiction author Philip K. Dick reportedly had a Theophany on 3 February 1974,[58] which was to become the later basis for his semi-biographic works VALIS (1981) and the posthumous Radio Free Albemuth (1985).[59][60]

In 1977, Michel Potay testified he witnessed five Theophanies. He published the text he says he received from God in "The Book", second part of The Revelation of Ares.[citation needed]

There are a large number of modern cases which have been rendered into print, film, and otherwise conveyed to broad publics. Some cases have become popular books and media, including:

These instances are distinguished from cases in which divine encounters are explicitly considered fictional by the author, a frequent motif in speculative fiction such as in Julian May's Galactic Milieu Series.[63]

See also[edit]

References[edit]

  1. ^ Not to be confused with the Ancient Greek (τὰ) Θεοφάνια (Theophania), the festivity at Delphi.
  2. ^ Jump up to:a b c "Theophany". Encyclopædia Britannica. Archived from the original on 6 June 2012.
  3. ^ Burtchaell, J. T. (2002). "Theophany". New Catholic Encyclopedia. Vol. 13: Seq-The (second ed.). Detroit, Michigan: The Catholic University of America by Thomson/Gale. p. 929. ISBN 978-0-7876-4017-0.
  4. ^ Harvey, Van Austin (1964). "Theophany". A Handbook of Theological Terms. New York: Macmillan. p. 241. OCLC 963417958.
  5. ^ Auberlen, Karl August (1867). The Divine Revelation: An Essay in Defence of the Faith. Edinburgh: T. and T. Clark. p. 105. ISBN 978-0-8370-8722-1. Translation by A. B. Paton of Die göttliche Offenbarung.
  6. ^ Bassuk, Daniel E. (1987). "Foreword". Incarnation in Hinduism and Christianity: The Myth of the God-Man. Springer Verlag. p. ix. ISBN 978-1-349-08642-9.
  7. ^ Bulkley, Kelly (1993). "The Evil Dreams of Gilgamesh: An Interdisciplinary Approach to Dreams in Mythological Texts". In Rupprecht, Carol Schreier (ed.). The Dream and the Text: Essays on Literature and Language. Albany, New York: SUNY Press. pp. 159–177, page 163. ISBN 978-0-7914-1361-6.
  8. ^ William Sherwood Fox (1916). Greek and Roman [mythology]. Harvard University. Marshall Jones Company. ISBN 9780659919939.
  9. ^ Oxford Classical Dictionary, 3rd edn revised, p 546
  10. ^ James Hall, A History of Ideas and Images in Italian Art, pp 70–71, 1983, John Murray, London, ISBN 0-7195-3971-4
  11. ^ Flood, Gavin D. (2011). "Miracles in Hinduism". In Twelftree, Graham H. (ed.). The Cambridge Companion to Miracles. Cambridge, England: Cambridge University Press. pp. 184–198, page 194. ISBN 978-0-521-89986-4.
  12. ^ Da Samraj, Adi (1992). The Method of the Siddhas: Talks on the Spiritual Technique of the Saviors of Mankind. Clearlake, California: Dawn Horse Press. p. 13. ISBN 978-0-918801-50-0.
  13. ^ Lochtefeld, James G. (2002). "Avatar". The Illustrated Encyclopedia of Hinduism, Volume 1: A–M. New York: Rosen. pp. 72–73. ISBN 978-0-8239-3179-8.
  14. ^ Geoffrey Parrinder (1997). Avatar and Incarnation: The Divine in Human Form in the World's Religions. Oneworld. pp. 19–20. ISBN 978-1-85168-130-3.
  15. ^ Laine, James W. (2007). Visions of God: narratives of Theophany in the Mahābhdāhata. Publications of the De Nobili Research Library, Volume 16. Vienna: Gerold & Company. ISBN 978-3-900271-19-0.
  16. ^ Coulter, Charles Russell; Turner, Patricia (2013). "Arjuna". Encyclopedia of Ancient Deities. Routledge. p. 69. ISBN 978-1-13596-390-3.
  17. ^ Johnson, W. J. (2009). "Kunti". A Dictionary of Hinduism. Oxford University Press. doi:10.1093/acref/9780198610250.001.0001. ISBN 978-0-19861-025-0.
  18. ^ "The Mahabharata, Book 17: Mahaprasthanika Parva: Section 3". Internet Sacrd Texts Archive.
  19. ^ The original Hebraic terms that were used for the display were mar'eh ("sight") and maḥazeh, ḥazon or ḥizzayon ("vision").
  20. ^ Zeligs, Dorothy F. (1969). "Moses in Midian: The Burning Bush". American Imago. 26 (4): 379–400. JSTOR 26302773. PMID 5377803.
  21. ^ "By day the LORD went ahead of them in a Pillar of cloud to guide them on their way". Exodus 13:21–22)
  22. ^ "Revelation: Nature of Revelation". The Jewish Encyclopedia. Vol. 10, Philipson–Samoscz. New York: Funk and Wagnalls. 1905.
  23. ^ Shnider, Steven (2006). "Psalm xviii: Theophany, Epiphany Empowerment". Vetus Testamentum. 56 (3): 386–398. doi:10.1163/156853306778149593. JSTOR 20504047.
  24. ^ Kominiak, Benedict (1948). The Theophanies of the Old Testament in the Writings of St. Justin. Studies in Sacred Theology, 2nd series, number 14. Washington, D.C.: Catholic University of America Press. pp. throughout. OCLC 878155779.
  25. ^ Bucur, Bogdan Gabriel (2018). Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible. Leiden: Boston Brill. pp. passim. ISBN 978-90-04-38610-5.
  26. ^ Mark 1:9–11 and Luke 9:28–36
  27. ^ Cook, Chris (2019). "Hearing voices in Christian scripture: the New Testament". Hearing Voices, Demonic and Divine: Scientific and Theological Perspectives. New York: Routledge. p. 82. ISBN 978-0-367-58243-2.
  28. ^ Jump up to:a b "The Season of Epiphany". The Voice. Christian Research Institute.
  29. ^ Ivakhiv, Adrian J. (2001). Claiming Sacred Ground: Pilgrims and Politics at Glastonbury and Sedona. Bloomington, Indiana: Indiana University Press. p. 253, note 2 and the authors there cited. ISBN 978-0-253-33899-0.
  30. ^ Sharma, Arvind (2006). "The Concept of Revelation and the Primal Religious Tradition". A Primal Perspective on the Philosophy of Religion. Dordrecht, the Netherlands: Springer Verlag. p. 109. ISBN 978-1-4020-5014-5.
  31. ^ Ron Rhodes Angels Among Us: Separating Fact from Fiction – Page 117, (2008): "As we examine Scripture together, I think you too will come to see that this was no ordinary Angel but was in fact the pre-incarnate Christ. Theologians call the appearances of Christ in the Old Testament Theophanies."
  32. ^ "God Restored Christ's Church through Joseph Smith". Our Faith: The Restoration of the Gospel. The Church of Jesus Christ of Latter-day Saints. Archived from the original on 13 October 2010.
  33. ^ Wright, Mark Alan (2011). ""According to Their Language, unto Their Understanding": The Cultural Context of Hierophanies and Theophanies in Latter-day Saint Canon". Studies in the Bible and Antiquity. Maxwell Institute for Regilious Scholarship, Brigham Young University. 3: 51–65. Archived from the original on 25 January 2013.
  34. ^ Ostler, Blake T. (2019). "The Throne-Theophany and Prophetic Commission in 1 Nephi: A Form-Critical Analysis". BYU Studies Quarterly. 26 (4): 67–95. Archived (PDF) from the original on 24 October 2021.
  35. ^ The Throne-Theophany of Lehi in the First Book of Nephi in 1 Nephi 1:8–11
  36. ^ John Ankerberg, John Weldon, Dillon Burroughs The Facts on Jehovah's Witnesses 2008 Page 32
  37. ^ Thomas, John (1870). Phanerosis: an exposition of the doctrine of the Old and New Testaments, concerning the Manifestation of the invisible eternal God in human nature. s.d.: R. Roberts.
  38. ^ Walker, C. C. (1929) Theophany: The Bible doctrine of the manifestation of God upon earth in the Angels, in the Lord Jesus Christ, and hereafter in "the manifestation of sons of God" Birmingham
  39. ^ Bradlow, Khadija (18 August 2007). "A night journey through Jerusalem". Times Online. Retrieved 27 March 2011.
  40. ^ Vuckovic, Brooke Olson (2004). Heavenly Journeys, Earthly Concerns: The Legacy of the Mi'raj in the Formation of Islam. Religion in History, Society and Culture, volume 5. New York: Routledge. ISBN 978-0-415-96785-3.
  41. ^ Smith, Peter (2000). "Manifestations of God". A Concise Encyclopedia of the Baháʼí Faith. Oxford: Oneworld Publications. p. 231. ISBN 1-85168-184-1.
  42. ^ Cole, Juan (1982). "The Concept of Manifestation in the Baháʼí Writings". Baháʼí Studies. monograph 9: 1–38.
  43. ^ Hatcher, W.S.; Martin, J.D. (1998). The Baháʼí Faith: The Emerging Global Religion. San Francisco: Harper & Row. p. 118. ISBN 0-87743-264-3.
  44. ^ "Worldwide Adherents of All Religions by Six Continental Areas, Mid-2010". Encyclopædia Britannica. 2010. Retrieved 4 June 2017.
  45. ^ Jump up to:a b c d Cheyne, Thomas Kelly (1914). The reconciliation of races and religions. London: A. and C. Black. ISBN 978-0-7905-0976-1. OCLC 2779254. Retrieved 24 July 2020.
  46. ^ Jump up to:a b c Buck, Christopher (1991). "Bahá'u'lláh as "World Reformer"". Journal of Bahá'í Studies. Association for Bahá’í Studies. 3 (4).
  47. ^ Baháʼu'lláh (2002) [1868]. The Summons of the Lord of Hosts. Haifa Israel: Baháʼí World Centre. p. 137. ISBN 0-85398-976-1.
  48. ^ Nisan 2002, p. 95.
  49. ^ Hendrix, Scott; Okeja, Uchenna, eds. (2018). The World's Greatest Religious Leaders: How Religious Figures Helped Shape World History [2 volumes]. ABC-CLIO. p. 11. ISBN 978-1440841385.
  50. ^ Jump up to:a b Willi Frischauer (1970). The Aga Khans. Bodley Head. p. ?. (Which page?)
  51. ^ Jump up to:a b Ismail K. Poonawala. "Review - The Fatimids and Their Traditions of Learning". Journal of the American Oriental Society. 119 (3): 542. doi:10.2307/605981. JSTOR 605981.
  52. ^ Minorities in the Middle East: A History of Struggle and Self-expression - Page 95 by Mordechai Nisan
  53. ^ The Druze in the Middle East: Their Faith, Leadership, Identity and Status - Page 41 by Nissim Dana
  54. ^ Encyclopaedic Survey of Islamic Culture - Page 94 by Mohamed Taher
  55. ^ Leeming, David Adams, Creation myths of the world: an encyclopedia (2010)
  56. ^ Valmiki, Ramayana
  57. ^ Hsuan-tsang, Journey to the West
  58. ^ Mckee, Gabriel (2004) Pink beams of Light from the God in the gutter: the science-fictional religion of Philip K. Dick University Press of America, Lanham, Maryland, pages 1–2, and following, ISBN 0-7618-2673-4
  59. ^ Mckee, Gabriel (2004) Pink beams of Light from the God in the gutter: the science-fictional religion of Philip K. Dick University Press of America, Lanham, Maryland, page 10, ISBN 0-7618-2673-4
  60. ^ Umland, Samuel J. (1995) Philip K. Dick: contemporary critical interpretations Greenwood Press, Westport, Connecticut, page 82, ISBN 0-313-29295-7
  61. ^ Shucman, Helen, A Course in Miracles
  62. ^ Kaza, Stephanie, The Attentive Heart: Conversations with Trees
  63. ^ May, Julian, Intervention: A Root Tale to the Galactic Milieu and a Vinculum between it and The Saga of Pliocene Exile (Boston: Houghton Mifflin, 1987).

External links[edit]

Look up theophany in Wiktionary, the free dictionary.


===

神現祭

出典: フリー百科事典『ウィキペディア（Wikipedia）』
曖昧さ回避「公現祭/顕現日（エピファニー）」とは異なります。
「民衆の前に現れたキリスト」（アレクサンドル・イワノフ、トレチャコフ美術館蔵）
神現祭の壁画イコン（ヨルダン川河畔にある前駆授洗イオアン教会）
ブルガリア正教会での神現祭の一場面。川や湖で聖水式が行われた後、聖水となった水の中に入る習慣が世界各地の正教会にある（全ての個々の教会で行われているわけではなく、また日本正教会では行われていない）。イイスス・ハリストス（イエス・キリスト）の洗礼によって水が成聖されたことを記憶する。
ヴォルガ川での神現祭の一場面。氷の十字架が用意されているが、同様の習慣は世界各地の正教会にある。

神現祭（しんげんさい：ギリシア語: Θεοφάνια, ロシア語: Богоявле́ние, 英語: Theophany）は、イエス・キリスト（イイスス・ハリストス）が洗礼者ヨハネ（前駆授洗イオアン）によって洗礼を受けたことを記念するキリスト教東方教会の祭りで、正教会（ギリシャ正教）での十二大祭の一つの名称。祭日は1月6日（ユリウス暦を使用する教会では、21世紀現在1月19日に相当）。

同じく1月6日に、ローマ・カトリックや聖公会、ルーテル教会など伝統的な西方教会では「公現祭」「顕現日」など（英語: Epiphany）と呼ばれる祭を祝うが、祭の意味は異なる。

西方教会の祭日については「公現祭」を参照

概要[編集]

神の顕現[編集]

「ギリシア語: Θεοφάνια, Theophania, 現代ギリシア語：セオファニア」の原義は「神が人類に現れた」という意味。ユダヤ教を様々な意味で受け継いだキリスト教では、ギリシア教父のひとりで聖書学者のエウセビオスは『神の現れについて』（Peri theophaneias）で、イエスの受肉について論じている。

プロテスタント福音派のロン・ローズ（Ron Rhodes）などは、旧約聖書にしばしば現れる天使は、受肉前のイエスであると説明している。

古代教会とアルメニア使徒教会[編集]

この祭日のルーツはアナトリア（現代のトルコ）などの地域にあると考えられている。もともとはエピファネイア（現れ）という名称によって、キリストの降誕から東方の三博士の来訪、イエスの子供時代のすべての出来事、そしてヨルダン川で洗礼者ヨハネから洗礼を受ける（イエスの洗礼）までの、降誕祭を含めたすべての祝いを含んでいた。また、ユダヤ教のハヌカをキリスト教が引き継いだものであるともいわれる。

アルメニア使徒教会とアルメニア典礼カトリック教会（英語版）においては、現在でも教会暦上の1月6日（アルメニア本国などではグレゴリオ暦、エルサレムのアルメニア総主教区においてはユリウス暦を使用）に、キリストの降誕と同時にイエスの洗礼の記念が祝われる。アルメニア共和国においては、1月6日が国定祝祭日となっている。

東方正教会（ギリシャ正教）[編集]

「聖水式」および「神現修道院」も参照

東方正教会（ギリシャ正教）では、イイスス・ハリストス（イエス・キリスト）の洗礼を記憶することから主の洗礼祭とも呼ばれる[1]。祭日は1月6日（ユリウス暦を使用する正教会では1月19日に相当）[2]。

イイスス・ハリストス（イエス・キリスト）の洗礼と、至聖三者の顕現を祝う。後者の意義は、主の洗礼の際に天から神父（かみちち：至聖三者のうちの「父なる神」）の声が聞こえ、聖神（聖霊）が鴿のかたちでくだったという福音書の記述による[3]、

4世紀に西方教会に伝わり、現在の公現祭（顕現日などとも）となったが、西方教会では主の洗礼の意味は失われ、東方の博士の来訪が記念の中心となり、異邦人に対する主の顕現として祝われるようになった[4]。

この祭りで記憶される内容として以下が挙げられる。

聖書の箇所は以下の通りである[3]。

大聖水式でタンクの水を成聖するモスクワ総主教アレクシイ2世

神現祭に大聖水式を行なう習慣がある。聖堂内もしくは屋外に用意されたタンクに水を満たし、水の中に十字架を浸して十字を画き、水の成聖（せいせい）を行うものである。こうして成聖された水は聖水と呼ばれ、信徒達に分け与えられる。神品 (正教会の聖職)が手近な水辺（海、川、湖、池、プール、貯水池など）に赴き、同様の大聖水式を行うこともある。

神現祭以外の日にも聖水が不足してきた際に適宜行われるものとして小聖水式があるが、大聖水式は神現祭でのみ行われるものである。

神現を記憶する聖堂、修道院も数多く存在する。

西方教会[編集]

詳細は「公現祭」を参照
「リトル・クリスマス」および「十二夜 (民俗行事)」も参照

西方教会のローマ・カトリックと、それから派生した聖公会、プロテスタントの一部では、一般に、異邦人（非ユダヤ人）である東方の三博士に救い主イエスが現れた日として祝う。祭日は1月6日。

脚注[編集]

[脚注の使い方]
  1. ^ a b 主の洗礼祭のイコン - 大阪ハリストス正教会内のページ
  2. ^ Theophany / Bogoyavlenie
  3. ^ a b c d Feast of the Holy Theophany of our Lord God and Savior Jesus Christ ; Greek Orthodox Archdiocese of America
  4. ^ 『キリスト教大事典　改訂新版』390頁、教文館、昭和52年 改訂新版第四版
  5. ^ a b 我らの主イイスス・ハリストスの洗礼(神現)祭（日本正教会公式サイト内ページ）

外部リンク[編集]

ウィキメディア・コモンズには、神現祭の大聖水式に関連するカテゴリがあります。


===

신현제

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"
모호함 회피「공현제/현현일(에피파니)」와는 다릅니다.
" 민중 앞에 나타난 그리스도 "( 알렉산드르 이와노프 , 트레차코프 미술관 창고)
신현제의 벽화 이콘 ( 요르단 강 하반에 있는 전구 수세 이오안 교회)
불가리아 정교회 에서 신현제의 한 장면. 강이나 호수에서 성수 식이 행해진 후, 성수가 된 물속에 들어가는 습관이 세계 각지의 정교회에 있다(모든 개개의 교회에서 행해지고 있는 것은 아니고, 또한 일본 정교회 에서는 수행되지 않음). 예수 그리스도(예수 그리스도) 의 세례로 물이 성성 되었음을 기억한다.
볼가 강 에서 신현제의 한 장면. 얼음 십자가가 준비되어 있지만 비슷한 습관은 세계 각지의 정교회에 있다.

신현제 (신겐사이: 그리스어 : Θεοφάνια , 러시아어 : Богоявление , 영어 : Theophany )는 예수 그리스도 (이이스스 해리스토스)가 세례자 요한 (전구수세 이오안)에 의해 세례를 받은 것을 기념 하는 기독교 동방교회 의 축제로, 정교회 ( 그리스 정교 )에서의 십이대 축제 의 하나의 명칭. 축제는 1월 6일 ( 율리우스력을 사용하는 교회에서는 21세기 현재 1월 19일 에 상당).

마찬가지로 1월 6일에 로마 가톨릭과 성공회 , 루테르 교회 등 전통적인 서방 교회 에서는 ' 공 현제', '현현일' 등( 영어 : Epiphany )이라는 축제를 축하하지만, 축제의 의미는 다르다 .

서방 교회의 휴일에 대해서는 「공현제」를 참조

개요 [ 편집 ]

하나님의 현현 [ 편집 ]

" 그리스어 : Θεοφάνια , Theophania, 현대 그리스어: 세오파니아"의 원리는 " 신이 인류 에게 나타났다"는 의미. 유대교를 다양한 의미로 계승한 기독교에서는 그리스 교부 가운데 성경 학자인 에우 세비오스 는 '하나님의 나타나기에 대해'(Peri theophaneias)에서 예수의 수육 에 대해 논하고 있다.

개신교 복음파인 론 로즈(Ron Rhodes) 등은 구약성경에 자주 나타나는 천사 는 수육전의 예수라고 설명하고 있다.

고대 교회와 아르메니아 사도 교회 [ 편집 ]

이 축제의 뿌리는 아나톨리아 (현대의 터키 ) 등의 지역에 있다고 생각되고 있다. 원래는 에피파네이아(현재)라는 명칭에 의해, 그리스도의 출생 부터 동방의 세 박사의 방문, 예수의 어린 시절의 모든 사건, 그리고 요르단 강에서 세례자 요한으로부터 세례 를 받는 ( 예수의 세례 )까지의, 탄생 축제 를 포함한 모든 축하를 포함했다. 또 유대교 하누카 를 기독교가 이어 받은 것이라고도 한다.

아르메니아 사도 교회 와 아르메니아 전례 가톨릭 교회 ( 영어판 ) 에서는 현재에도 교회 달력의 1 월 6 일 (아르메니아 본국 등에서는 그레고리오 달력, 예루살렘 아르메니아 총주 교구에서는 율리우스력을 사용 ) 에 그리스도 의 출생과 동시에 예수의 세례의 기념이 축하된다. 아르메니아 공화국 에서는 1월 6일이 국정 공휴일이 되었다.

동방 정교회 (그리스 정교) [ 편집 ]

「성수식」 및 「신현 수도원」도 참조

동방 정교회 ( 그리스 정교 )에서는 이스스 해리스토스(예수 그리스도) 의 세례를 기억하기 때문에 주님의 세례제 라고도 불린다 [1] . 축제는 1월 6일( 율리우스력을 사용하는 정교회에서는 1월 19일에 상당) [2] .

예수 그리스도 의 세례와 지성삼자 의 현현을 축하한다. 후자의 의의는 주님의 세례 때 하늘에서 신부(카미치치: 지성 삼자 중 '아버지 하나님')의 목소리가 들렸고, 성신 (성령)이 오리의 형태로 들었다고 한다 복음서 의 기술에 의한 [3] ,

4세기 에 서방 교회 에 전해져 현재의 공현제 (현현일 등 모두)가 되었지만, 서방교회에서는 주님의 세례의 의미는 없어져, 동방의 박사의 내방이 기념의 중심이 되어, 이방인에 대한 주님의 현현으로 축하되게 되었다 [4] .

이 축제에 기억되는 내용으로서 이하를 들 수 있다.

  • 지성 삼자 의 현현
  • 본래 세례 를 필요로 하지 않는 참하느님이자 참인이기도 한 이이스스 해리스토스(예수 그리스도)는 겸손에 의해 세례를 받음으로써 사람들에게 세례를 받는 모범을 보였다 [ 5 ] .
  • 본래 세례를 필요로 하지 않는 진정한 신이자 진정한 사람이신 이스스 해리스토스(예수 그리스도)는 요르단 강 물에 들어가 세례를 받음으로써 물을 거룩하게 만들었다[ 1 ] [ 3 ] .

성경의 부분은 다음과 같다 [3] .

대성수식에서 탱크의 물을 성성 하는 모스크바 총주교 알렉시이 2세

신현제에는 대성수식을 하는 습관이 있다. 성당내 혹은 옥외에 준비된 탱크에 물을 채우고, 물속에 십자가를 담그고 십자가를 칠해, 물의 성성(세이세이)을 실시하는 것이다 . 이렇게 성성 된 물은 성수 라고 불리며 신도들에게 나누어진다. 신품(정교회의 성직) 이 가까운 물가(바다, 강, 호수, 연못, 수영장, 저수지 등)에 가서 같은 대성수식을 하기도 한다.

신현제 이외의 날에도 성수가 부족해 왔을 때에 적절히 행해지는 것으로서 소성수식이 있지만, 대성수식은 신현제에서만 행해지는 것이다 .

신현을 기억하는 성당 수도원 도 많이 존재한다.

서방교회 [ 편집 ]

자세한 것은 「공현제」를 참조
리틀 크리스마스 및 십이야 (민속 행사) 참조

서방 교회 의 로마 카톨릭과 그로부터 파생된 성공회 , 개신교 의 일부에서는 일반적으로 이방인(비유대인)인 동방의 세 박사에게 구주 예수님 이 나타난 날로 축하한다. 축제는 1월 6일.

각주 [ 편집 ]

[ 각주 사용법 ]
  1. ↑ a b 주님의 세례제의 이콘 - 오사카 해리스토스 정교회 의 페이지
  2. ^ Theophany/Bogoyavlenie
  3. ^ a b c d 우리 주 하나님과 구세주 예수 그리스도의 거룩한 신현절; 미국 그리스 정교회 대교구
  4. ↑ 『기독교 대사전　개정 신판』390쪽, 교문관 , 쇼와 52년 개정 신판 제4판
  5. ↑ a b 우리의 주 이이스스·하리스토스의 세례(신현)제 ( 일본 정교회 공식 사이트 내 페이지)

외부 링크 [ 편집 ]

위키미디어 커먼즈에는 신현제의 대성수식과 관련된 카테고리가 있습니다.



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