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Karl Erich Grözinger, Potsdam

 Baʿal Shem (Hebr.; “Master of the Name”) was credited with miraculous and healing powers. In Hasidism, the mystic movement that emerged in Eastern Europe in the late-18th century, the religious leader, the tsaddik (righteous), took on the functions of a Baʿal Shem.

Series:

Ze’ev Safrai and Peter J. Tomson

:25; Luke 22:30). Stage two is their dispatch, which involves four elements: (1) they are sent out to preach (as explicit in 3:14; 6:12) and to heal; (2) they are to travel with no extra clothing or resources; (3) they can accept hospitality when offered; (4) they should resolutely part ways with people who

Series:

Peter J. Tomson

. Jesus Tradition The Gospels are noteworthy for the many stories of women who had themselves or their child healed by Jesus. 93 A striking example is the healing of the elder woman who Jesus said deserved to be freed from her ‘infirmity’ since she was ‘a daughter of Abraham’ (Luke 13:11–17). 94 Women

Tamar Herzog

relatively straight-forward affair, other remnants such as healing rituals or the use of certain remedies proved much more difficult to censure because they responded to local need and because it was not altogether clear how heretic they truly were. It is even possible that, on many such instances, identity

Siam Bhayro

.e. Bardaiṣan) had examined him (i.e. Shemashgram) and seen that he was faring well, he asked us … We are thus told that a group of believers went “to visit” Shemashgram. The verb used here is from the root S -ʿ- R (‮ܣܥܪ‬‎), which is often used in the sense of “to care for, look after, heal.” The

Natalia Bachour

Paracelsus or his followers, the Paracelsists, such as Oswaldus Crollius (c. 1560–1608), proved efficacious in healing some diseases. As the century progressed, the boundaries between the rival schools gradually began to disappear. This development was marked by a book by the eclecticist Daniel Sennert (1572

On Divine Providence

From Avicenna to Naṣīr al-Dīn al-Ṭūsī and Nizārī Ismailism

S.J. Badakhchani

’s deliberations on the subject, first and foremost aim at resolving the paradox of Divine Providence and the existence of evil in creation, when the First or Necessary Existence from which all possible beings have emanated is “absolutely good”. This entails, in so far as his writings in the “Book of Healing” 4

Leigh Chipman, Peter E. Pormann and Miri Shefer-Mossensohn

End of the First Millennium , eds. P. Horden and E. Savage-Smith [= Social History of Medicine 13.2], Oxford: Oxford University Press, 2000, pp. 308–321. Sezgin, Fuat, Geschichte des arabischen Schrifttums , vol. 3, Leiden: Brill, 1970. Shefer-Mossensohn, Miri, Ottoman Medicine: Healing

Jonathan Dubé

/1960. [ The Healing, Metaphysics ] Avicenna (Ibn Sīnā), The Metaphysics of The Healing , trans. Michael E. Marmura, Provo: Brigham Young University Press, 2005. [ The Healing, Metaphysics ] Avicenna (Ibn Sīnā), Avicennae de Congelatione et conglutinatione lapidum, Being Sections of the Kitâb al-Shifâʾ , eds

Matter and Nature

On the Foundations of Avicenna’s Theory of Providence: an Overview

Olga L. Lizzini

. Avicenna, The Physics of the Healing . On this subject, see Lizzini, Fluxus , pp. 483–541 and, for a slightly different interpretation, Belo, Chance . Belo analyses the question of determinism taking into consideration both Avicenna’s Metaphysics (the definition of necessity and the theory of