Pidyon HaBen Coin

Silver 10 Lirot coin. Obverse: 10 Lirot coin, emblem of the State of Israel. Reverse: Two arches and inscription.

Pidyon HaBen Coin

Silver 10 Lirot coin. Obverse: On the upper left nominal value 10 Lirot. Underneath the emblem of the State of Israel Reverse: 5 silver Shekalim minted in Jerusalem during the period of the war of the Jews against the Romans.

Pidyon HaBen Coin

Silver 10 Lirot coin. Obverse: Emblem of the State of Israel. Reverse: Two arches.

Pidyon HaBen Coin

Silver 10 Lirot coin. Obverse: Emblem of the State of Israel. Reverse: Two arches.

Pidyon HaBen Coin

Silver 10 Lirot coin. Obverse: 10 Lirot coin, emblem of the State of Israel. Reverse: 5 silver Sheqalim from Jerusalem from the period of the war of the Jews against the Romans.

Pidyon HaBen Coin

Obverse: 25 Lirot coin. Reverse: 5 coins from Jerusalem from the Roman period.

Pidyon HaBen Coin

Obverse: 25 silver Lirot coin. Reverse: 5 coins from Jerusalem from the Roman period.

Pidyon HaBen Coin

Obverse: 10 Lirot silver coin. Reverse: 5 coins from Jerusalem from Roman period.

Pidyon HaBen Coin

Obverse: Silver 25 Lirot coin. Reverse: Five pomegrante flowers round a five-pointed star and inscription

Pidyon HaBen Coin

Obverse: silver 25 Lirot coin. Reverse: five pomegrante flowers around five-pointed star, inscription.

Pidyon HaBen Coin

Obverse: Silver 25 Lirot coin. Reverse: Five pomegrante flowers around five-pointed star, inscription.

Pidyon HaBen Medal

Obverse: A chalice that served the Temple and five pomegranates. Around a crown based upon the seven varieties. Reverse: Inscription.

Avioliiton teologia Englannin kirkossa ja Suomen evankelis-luterilaisessa kirkossa vuosina 1963-2006

The theology of marriage in the Church of England(CofE) and in the Evangelical Lutheran Church of Finland(ELCF)1963–2006 The method of the study is a systematic analysis of the sources. In the CofE marriage stems from creation, but it is also sacramental, grounded in the theology of love and redemption. Man and woman have a connection between them that is a mystical union in character because of the one between Christ and the Church; therefore every marriage is sacramental. The purposes of marriage have been expressed in a different order than earlier. A caring relationship and sexuality are set before childbirth as the causes of marriage. The remedial cause of marriage is also moved to the background and it cannot be found in the recent wedding formulas. A personal relationship and marriage as a school of faith and love have a central place in the theology of marriage. The theology of love unites the love of God and marriage. In the CofE the understanding of divorce and co-habiting has changed, too. Co-habiting can now be understood as a stage towards marriage. Divorce has been understood as a phenomenon that must be taken as a fact after an irretrievable breakdown of marriage. Thus the church must concentrate on pastoral care after divorce. Similarly, the ELCF also maintains that the order of creation is the origin of marriage as a lifelong institution. This is also an argument for the solemnization of marriage in the church. Faith and grace are not needed for real marriage because marriage is the culmination of reason and natural law. The society defines marriage and the church gives its blessing to the married couples if so requested. Luther’s view of marriage is different from this because he saw marriage as a school of love and faith, similar to CofE. He saw faith as essential to enable the fullfillment of natural law. Marriage in the ELCF is mostly a matter of natural ethics. An ideal form of life is sought through the Golden Rule. This interpretation of marriage means that it does not presuppose Christian education for children to follow. The doctrine of the two kingdoms is definitely essential as background. It has been impugned by scholars, however, as a permanent foundation of marriage. There is a difference between the marriage formulas and the other sources concerning the purposes of marriage in the ELCF. The formulas do not include sexuality, childbirth or children and their education as purposes of marriage. The formulas include less theological vocabulary than in the CofE. The liturgy indicates the doctrine in CofE. In the Lutheran churches there is not any need to express the doctrine in the wedding formulas. This has resulted in less theology of marriage in the formulas. The theology of Luther is no longer any ruling principle in the theology of marriage. The process of continuing change in society refines the terms for marriage more than the theological arguments do.

Das paradies in der politik ein kapitel negativer kosmologie

Abstract: The idea of a “paradise in politics” is an answer to the cosmogonic- anthropogonic problem that, through their bodies, the life of human beings has been shaped politically from the very beginning: all creation is a creation of bodies and bodies are power. All creation, furthermore, means separation, it emerges through a multiplicity of things and beings only. The conventional solution for the problem, in the realm of human beings, consists in forming societies out of a multiplicity of indivuals that remains as such. The solution of a “paradise in politics”, however, envisions a “healing” of creation through a bodily transmutation by which a world of bodies emerges that is freed from the problem of bodies: separation, power. The article discusses the negative cosmology with which all tales on a paradise in politics start. It shows the essential role of phantasy in the constitution of these tales, and elucidates the principal structural elements through which visions of a paradise in politics are built. A special attention is given to the parallelism between these visions and known religious thought, as in the case of the concepts of apokatastasis or perichoresis, for instance. Methodically, the article achieves a demonstration of its subject by an extensive presentation and analysis of two case studies: Rousseau’s vision of a “terrestrial paradise” and the attempt at “bodily redemption” put on the stage in 1968-69 by the “Living Theatre” Group with its performance “Paradise Now”.

Religiosidad en “Ein deutsches requiem” de Brahms : una aproximación hermeneútica

Resumen: El Requiem Alemán de Brahms ha sido objeto de numerosos análisis teológicomusicológicos, debido principalmente a dos características peculiares: 1. es una obra del género requiem que no utiliza el texto de la Missa pro defunctis, sino que emplea una selección de textos bíblicos elegidos por su autor, y 2. su contenido motívico deriva de manipulaciones sobre la melodía del coral Wer nur den lieben Gott lässt walten, que aparecen a lo largo de los 7 números de la obra. Este trabajo pone de relieve la existencia de un motivo autónomo, independiente del contenido del coral, que aparece en cinco de los siete números y al que el autor asigna la representación simbólica de la Redención.