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Journal articles on the topic 'Christiane Emmanuel'

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Published: 4 June 2021

Last updated: 7 February 2022

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1

Salas, Ricardo, Andrés MacAdoo, Paulina Pauchard, Mario Samaniego, Cristián Valdés, Cristóbal Balbontín, Harold Dupuis, and María Beatriz Gutiérrez. "Entrevista a Emmanuel Renault y Christian Lazzeri." Revista Stultifera 4, no. 2 (2021): 121–42. http://dx.doi.org/10.4206/rev.stultifera.2021.v4n2-06.

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2

Morrison, Glen J. "Emmanuel Levinas and Christian Theology." Irish Theological Quarterly 68, no. 1 (March 2003): 3–24. http://dx.doi.org/10.1177/002114000306800101.

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3

Thomas, Mathew Santhosh. "Leadership in Pandemics." Christian Journal for Global Health 7, no. 1 (April 27, 2020): 2–6. http://dx.doi.org/10.15566/cjgh.v7i1.381.

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The former Executive Director or Emmanuel Hospital Association and current Training Coordinator and Regional Secretary (South Asia), International Christian Medical and Dental Association gives 12 leadership resposes to consider during this COVID-19 pandemic

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4

Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.

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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.

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5

Weber, S., C. G. Anchang, S. Rauber, M. Luber, M. G. Raimondo, Y. Ariza, A. Rius Rigau, et al. "SAT0302 INNATE LYMPHOID CELLS INDUCE A FIBROTIC PHENOTYPE OF FIBROBLASTS." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 1096.2–1096. http://dx.doi.org/10.1136/annrheumdis-2020-eular.5804.

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Background:Fibrotic diseases are characterized by excessive extracellular matrix production as a result of immune-mediated permanent fibroblast activation. Innate lymphoid cells type II (ILC2) are an only recently discovered cell type involved in barrier integrity and tissue homeostasis. There is upcoming evidence that ILC2s play a central role in mediating fibrotic diseases.Objectives:The aim of the study was to further elucidate the role of ILC2s in fibrotic tissue remodeling and fibroblast activation.Methods:Skin biopsies of patients with systemic sclerosis (SSc) or sclerodermatous chronic graft versus host disease (scGvHD) as well as lung biopsies of patients with idiopathic pulmonary fibrosis (IPF) were analyzed by immunofluorescence (IF) staining. Single cell RNA-sequencing (scRNA-seq) was performed on ILCs from fibrotic skin and lung of bleomycin-challenged mice. Further characterization of ILC2 phenotypes in fibrosis models was done by flow cytometry.In vitroculture of fibroblasts and ILC2s was used to study cellular interaction and fibrotic activation. Quantitative realtime-PCR, western blot, IF staining and ELISA were used as readouts.Results:Two different subtypes of ILC2s were found in skin of SSc and scGvHD patients as well as in lungs of IPF patients with one subpopulation being particularly increased in fibrotic tissue. Single cell RNA-sequencing confirmed the existence of two major populations of ILC2s in experimental fibrosis. One subtype showed features of immature ILC2 progenitors and was actively recruited from the bone marrow during fibrotic tissue remodeling. The other ILC2 subset was highly activated and expressed pro-fibrotic cytokines. These profibrotic ILC2s directly interacted with fibroblasts in a cell contact dependent manner. Semaphorin 4A (SEMA4A) expressed by ILC2s bound to Plexin D1 (PLXND1) on fibroblasts. This interaction resulted into fibrotic imprinting with high expression levels of the transcription factor PU.1 which was recently described as central regulator of the pro-fibrotic gene expression program (Wohlfahrt et al. 2019). Signaling through Jagged 1 (JAG1) and Notch receptor 2 (NOTCH2) was identified as a second mechanism of interaction between fibroblasts and ILC2s. JAG1 expressed by fibroblasts activated NOTCH2 signaling in ILC2s which emphazised the secretion of pro-fibrotic cytokines.Conclusion:We identified a bidirectional interaction between ILCs and fibroblasts incorporating a vicious circle of fibrotic tissue remodelling. As ILCs are still not accessible as therapeutic targets these results might contribute to the development of new strategies for anti-fibrotic therapies.References:[1]Wohlfahrt, Thomas, Simon Rauber, Steffen Uebe, Markus Luber, Alina Soare, Arif Ekici, Stefanie Weber, Alexandru-Emil Matei, Chih-Wei Chen, Christiane Maier, Emmanuel Karouzakis, Hans P. Kiener, Elena Pachera, Clara Dees, Christian Beyer, Christoph Daniel, Kolja Gelse, Andreas E. Kremer, Elisabeth Naschberger, Michael Stürzl, Falk Butter, Michael Sticherling, Susetta Finotto, Alexander Kreuter, Mark H. Kaplan, Astrid Jüngel, Steffen Gay, Stephen L. Nutt, David W. Boykin, Gregory M. K. Poon, Oliver Distler, Georg Schett, Jörg H. W. Distler, and Andreas Ramming. 2019. ‘PU.1 controls fibroblast polarization and tissue fibrosis’,Nature, 566: 344-49.Disclosure of Interests:Stefanie Weber: None declared, Charles Gwellem Anchang: None declared, Simon Rauber: None declared, Markus Luber: None declared, Maria Gabriella Raimondo Grant/research support from: Celgene, Partner Fellowship, Yuko Ariza Employee of: Ono Pharmaceutical Co., Ltd., Aleix Rius Rigau: None declared, Alexander Kreuter: None declared, Georg Schett Speakers bureau: AbbVie, BMS, Celgene, Janssen, Eli Lilly, Novartis, Roche and UCB, Jörg Distler Grant/research support from: Boehringer Ingelheim, Consultant of: Boehringer Ingelheim, Paid instructor for: Boehringer Ingelheim, Speakers bureau: Boehringer Ingelheim, Andreas Ramming Grant/research support from: Pfizer, Novartis, Consultant of: Boehringer Ingelheim, Novartis, Gilead, Pfizer, Speakers bureau: Boehringer Ingelheim, Roche, Janssen

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Baird, Marie L. "Emmanuel Levinas and the Problem of Meaningless Suffering: the Holocaust as a Test Case." Horizons 26, no. 1 (1999): 73–84. http://dx.doi.org/10.1017/s0360966900031534.

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AbstractJohann Baptist Metz has exhorted Christian theologians to discard “system concepts” in favor of “subject concepts” in their theologizing. This revisioning of Christian theology recovers the primacy of the uniqueness and irreplaceability of the individual from totalizing doctrinal formulations and systems that function, for Metz, without reference to the subject. In short, a revisionist Christian theology in light of the Holocaust recovers the preeminence of the inviolability of individual human life.How can such a revisioning be accomplished in the realm of Christian spirituality? This article will utilize the thought of Emmanuel Levinas to assert the primacy of ethics as “first philosophy” replacing ontology, and by implication the ontological foundations undergirding Christian spirituality, with the ethical relation. Such a relation is the basis for a new Christian spirituality that posits the primacy of merciful and compasionate action in the face of conditions of life in extremity.

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Słomka, Jan. "Emmanuel Lévinas. Praise of atheism." Acta Universitatis Lodziensis. Folia Litteraria Polonica 59, no. 4 (December 30, 2020): 129–46. http://dx.doi.org/10.18778/1505-9057.59.08.

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Lévinas presents atheism as the original good condition of the soul before acknowledging or rejecting God. Such description is closely linked to the notion of separation. Man is a created being, but a separated one, self-contained, though not absolute. Even if not causa sui, he may exist on his own. The description is radically different from that by Augustine, who refers to creation as the participation of man in God. Similarly, there is an almost literal contradiction between the statement by Lévinas and the words of Tertullian, claiming that the soul is Christian by nature. A comparison of Levinas’ text with the theology of Karl Rahner also points to significant differences. Rahner presents the awareness of God as a transcendental, unthematic experience. Lévinas also states that the awareness of God is unthematic, however, he does not share Rahner’s description of the experience of God as the primary transcendental experience. According to Lévinas, God comes from outside through the face of the Other. Levinas’ analyses seem highly interesting for fundamental theology and the theology of spirituality.

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Bayer, Richard C. "Christian Personalism and Democratic Capitalism." Horizons 21, no. 2 (1994): 313–31. http://dx.doi.org/10.1017/s036096690002853x.

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AbstractIn his recent works Michael Novak offers an affirmation of “democratic capitalism” based on a Christian personalist perspective. Novak's scholarship has received increasing attention since the collapse of communism in Eastern Europe, and particularly since the recent encyclical Centesimus Annus. In that encyclical John Paul II offered a qualified affirmation of market economies. This article addresses an important question: to what extent can a Christian personalist social theory be used to offer an affirmation of a market economy, and how might it offer vision and constructive critique? I initiate a creative dialogue between the personalism of Emmanuel Mounier and Michael Novak's presentation of democratic capitalism. I argue that Novak has shed important light on the positive moral aspects of a market system, but I identify and emphasize the important remaining areas for moral concern.

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9

Llewelyn, John. "L'Envers Du Sujet; Lire Autrement Emmanuel Levinas, by Christine De Bauw." Journal of the British Society for Phenomenology 30, no. 2 (January 1999): 239–40. http://dx.doi.org/10.1080/00071773.1999.11007257.

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Esterbauer, Reinhold. "The Flesh of Creation. Notes on Maurice Merleau-Ponty." Bogoslovni vestnik 79, no. 2 (2019): 335–45. http://dx.doi.org/10.34291/bv2019/02/esterbauer.

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Unlike Emmanuel Levinas, who rewrites the concept of creation in general and – in his sense – transfers it from ontology to ethics, Maurice Merleau-Ponty does not deal with this central Christian concept in detail. But it seems to be possible to gain important impulses for the further development of the theological idea of creation from his philosophy as well. If one conceives his concept of the flesh – which he develops in late philosophy – as the concept of an ontology that goes beyond traditional metaphysics, conclusions – which redefine the Christian concept of creation – can be drawn from his book »The Visible and the Invisible« as well as from his lectures on natural philosophy.

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11

Susanta, Yohanes Krismantyo, Yeremia Yordani Putra, and Ivan Christian. "Ethics Of Responsibilities According To Emmanuel Levinas And Its Implications For Interfaith Dialogue: Christian Perspectives." Dialog 43, no. 2 (December 21, 2020): 167–76. http://dx.doi.org/10.47655/dialog.v43i2.389.

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Based on the literature study, this paper reveals that the ethical concept of Emmanuel Levinas’s responsibility has implications in the context of interfaith dialogue. By carrying out the theory of responsibility, which is based on authentic friendship, interfaith dialogue is not just a formality but is evidently a part of daily life. The results of this study indicate that a human being has never had a single, complete identity. Having known the multifaceted realm of one’s own identity, it seems that we tend to assume that “there are strangers” who dwell within us. Therefore we are invited to treat others as fellow human beings for the sake of God’s pleasure as He is the Creator of this life. Dengan menggunakan studi pustaka, tulisan ini menunjukkan bahwa konsep etika tanggung jawab Emmanuel Levinas memiliki implikasi dalam konteks dialog antaragama. Dengan mengusung teori tanggung jawab yang dilandasi oleh persahabatan yang otentik, dialog antariman tak hanya sekadar formalitas tetapi sungguh-sungguh menjadi bagian dari hidup keseharian. Hasil penelitian ini menunjukkan bahwa seorang tidak pernah memiliki sebuah identitas tunggal di dalam dirinya. Dengan mengakui kemajemukan identitas yang ada pada diri, kita dipanggil untuk mengaku bahwa di dalam diri kita terdapat pula “wajah orang asing.” Itulah sebabnya sebagai pribadi kita diundang untuk memperlakukan “yang lain” sebagai sesama dan memperlakukan orang lain itu seolah-olah kita melakukannya untuk Tuhan, Sang Pencipta.

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12

Higgins, Thomas Winfield. "Mission Networks and the African Diaspora in Britain." African Diaspora 5, no. 2 (2012): 165–86. http://dx.doi.org/10.1163/18725457-12341236.

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Abstract Scholars have frequently commented on the networks fostered by Africans living in the diaspora. It is not commonly recognized that many African Christians also relied upon ‘mission networks.’ These networks exerted a degree of influence on migrants, but were also a great help, particularly to students, and for that reason many Africans valued them while living in Britain. Such was the case with G. Daniels Ekarte, who founded the African Churches Mission in Liverpool, and others including: James ‘Holy’ Johnson, Byang Kato, Parmenas Mukiri Githendu and Emmanuel Akingbala.

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13

Houston, Sam. "Narrative and Ideology." Religion & Theology 23, no. 1-2 (2016): 161–87. http://dx.doi.org/10.1163/15743012-02301013.

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With its focus on “narrative” and theology as an ethnographic enterprise, the “postliberalism” of Hans W. Frei and George A. Lindbeck sought to incorporate insights from the linguistic turn in modern thought. However, it has faced criticisms ranging from sectarianism to concern with its overly static and homogeneous conceptions of “narrative” and “Christian community” that fail to recognize the church’s participation in many overlapping communities of discourse. In this essay, I explore such criticisms and their recognition of the varied narratives and discursive practices by which Christian communities are formed, in ways both recognized and unrecognized. I then examine the work of Ugandan Catholic theologian Emmanuel Katongole which gives due attention to “narrative” and ideology, and in doing so, demonstrates “postliberal” theology’s insights while also compensating for its weaknesses.

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Rzepczyński, Sławomir. "Between “completeness” and “lack”." Studia Norwidiana 37 English Version (2020): 249–59. http://dx.doi.org/10.18290/sn.2019.37-14en.

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The article presents a review of Dominika Wojtasińska’s book O koncepcji kobiety “zupełnej” w pismach Cypriana Norwida [On the Concept of a ”Complete” Woman in the Writings by Cyprian Norwid]. The book is an attempt at capturing Norwid’s view of the essence, place and role of women in the context of the transformation of 19th-century society. In her reflections, the author refers to the following contexts: biographical, sociological and religious; she also refers to 20th-century Christian feminism and to the philosophy of dialogue represented by Emmanuel Lévinas and Józef Tischner. The researcher is searching for the models of the female “completeness” in the ancient and biblical tradition and in the medieval historical tradition. In her book, the author presents Norwid as a poet who anticipates the 20th-century emancipatory movements and Christian feminist concepts.

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Webb, Stephen H. "The Rhetoric of Ethics as Excess: A Christian Theological Response to Emmanuel Levinas." Modern Theology 15, no. 1 (January 1999): 1–16. http://dx.doi.org/10.1111/1468-0025.t01-1-00082.

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Ngong, David. "Contesting Conversions in African Christian Theology: Engaging the Political Theology of Emmanuel Katongole." Mission Studies 36, no. 3 (October 9, 2019): 367–90. http://dx.doi.org/10.1163/15733831-12341675.

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Abstract This article argues that Emmanuel Katongole’s theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole’s theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the neo-Pentecostal and Charismatic variety of African Christianity. It critiques Katongole’s proposal by suggesting that the social and political transformation he seeks may be enhanced by forms of conversion rooted in the theology of inculturation which he minimizes.

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Greenway. "Peter Singer, Emmanuel Levinas, Christian Agape, and the Spiritual Heart of Animal Liberation." Journal of Animal Ethics 5, no. 2 (2015): 167. http://dx.doi.org/10.5406/janimalethics.5.2.0167.

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Kirkpatrick, Patricia G., and Pamela R. McCarroll. "Editorial Address & Advisory Board." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): i. http://dx.doi.org/10.26443/jcreor.v2i2.46.

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The second issue of volume two of the Journal of the Council for Research on Religion (JCREOR) came out of a colloquium in honour of Professor Emeritus Douglas John Hall, entitled “Christian Theology after Christendom: Engaging the Thought of Douglas John Hall.” The event was held at McGill University in November 2019, hosted by the McGill School of Religious Studies and Emmanuel College in the University of Toronto. These articles were chosen for this issue because of their focus on themes central to the corpus of Douglas Hall’s work. While some engage his work directly, others raise interesting questions and concerns related to the theme. These articles should be considered as an accompaniment to the volume of papers published in 2021 by Lexington Books/Fortress Academic and entitled Christian Theology after Christendom: Engaging the Thought of Douglas John Hall, edited by Patricia G. Kirkpatrick and Pamela R. McCarroll.

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Barton, John. "Confusion and Communion: Christian Mission and Ethnic Identities in Postgenocide Rwanda." Missiology: An International Review 40, no. 3 (July 2012): 229–48. http://dx.doi.org/10.1177/009182961204000302.

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This paper explores socio-political and ethnic identities in postgenocide Rwanda and what they contribute to an understanding of mission. As part of the country's reconstruction efforts, the Rwandan government continues to aggressively promote a homogenizing postethnic approach to national unity that officially eliminates references to groups such as the Hutu, Tutsi, and Twa. Using the work of Emmanuel Katongole and Miroslav Volf as reference points, I propose that the missional pursuit of reconciliation is undermined by such postethnic philosophies and policies. God's mission seeks not to eliminate identities per se, but to eliminate the enmity between them, thus calling people to accept and welcome the “other as other” in the name of Christ. Therefore, in the current climate in Rwanda, and despite impressive indicators of social and economic progress, the call of mission may increasingly require a subversive posture.

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Hill, Mark. "Emerging Legal Issues Involving Islam in Europe." Ecclesiastical Law Journal 8, no. 38 (January 2006): 359–60. http://dx.doi.org/10.1017/s0956618x00006554.

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The Central European University in Budapest played host to a meeting of experts engaged in a continuing conversation on the subject of Islam in the European Union. The event was sponsored by Brigham Young University and convened by Professor Cole Durham, a leading expert in religious freedom particularly in relation to countries of the former Soviet Bloc. Contributors included Louis-Leons Christians and Rik Torfs (Louvain), Guy Haarscher (Brussels), Fikret Karcic (Sarajevo), Atanas Krusteff and Daniel Smilov (Sofia), Patrick Macklem (Toronto), Alain Garay (Pari Emmanuel Tawil (Lyons), Richard Puza (Tubingen), Stefan Messmann, Andras Sajo and Balas Schanda (Budapest), Tore Lindholm (Oslo), Zoila Solis (Zaragoza), Murat Ozsunay (Istanbul), and Mark Hill and Jon Heard (Cardiff).

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Russell, Jesse. "Jewish Humanism in the Late Work of Geoffrey Hill." Religion and the Arts 25, no. 1-2 (March 24, 2021): 99–124. http://dx.doi.org/10.1163/15685292-02501015.

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Abstract Throughout much of his career, Geoffrey Hill has been pilloried for his alleged conservativism as well as his positive treatment of Christianity in his poetry. A careful reading of his works, however, reveals a complex thinker who was attentive to the moral fallout of the Holocaust and the Second World War as he was a lover of England and European culture. Moreover, Hill’s writings reflect the apparent influence of a host of personalist, existentialist and what could also be called “humanist” twentieth century Jewish thinkers such as Martin Buber and Emmanuel Levinas. Throughout his poetry—especially his later work—Hill attempts (whether successfully or not) to fuse together this Jewish humanism with his own Christian and English voice.

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Purcell, Michael. "Nec Tamen Consumebatur. Exodus 3 and the Non-Consumable Other in the Philosophy of Emmanuel Levinas." Scottish Journal of Theology 48, no. 1 (February 1995): 79–96. http://dx.doi.org/10.1017/s0036930600037303.

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Brevard Childs, reflecting on the significance of Exodus 3 In the history of theology, comments:In the history of Christian theology most of the major theological problems have entered into the discussion of Exodus 3. In the early and medieval periods the interest focused on the issue of ontology and divine reality; in recent years on revelation as history or history as revelation. The amazing fact is how seminal this one passage continues to be for each new generation.

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D'Costa, Gavin. "Jesus and the Cross: Reflections of Christians from Islamic Contexts - Edited by David Emmanuel Singh." Reviews in Religion & Theology 16, no. 4 (September 2009): 613–15. http://dx.doi.org/10.1111/j.1467-9418.2009.00441_20.x.

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Bernier, Bernard. "Galan, Christian, et Emmanuel Lozerand (éds.): La famille japonaise moderne (1868−1926). Discours et débats." Anthropos 107, no. 1 (2012): 254–55. http://dx.doi.org/10.5771/0257-9774-2012-1-254-1.

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Aleksandr CHERNYAVSKY. "Albert Schweitzer and Emmanuel Lévinas: Ethics as a Topic of Jewish-Christian Dialog." Social Sciences 51, no. 001 (March 31, 2020): 93–106. http://dx.doi.org/10.21557/ssc.58131360.

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Fishley, Daniel. "Encountering Finitude, Confronting Infinitude: Leo Tolstoy, Emmanuel Levinas, and the Ethics of Non-Resistance." Studies in Christian Ethics 33, no. 3 (June 26, 2019): 318–35. http://dx.doi.org/10.1177/0953946819860345.

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This article follows a strand of ethical thought that weaves itself throughout Leo Tolstoy’s religious writings: the injunction of non-resistance. This ethical position has been described by some critics as a form of religious idolatry in Tolstoy’s work. I challenge that claim in this article by deploying the work of Emmanuel Levinas to provide much needed nuance to Tolstoy’s call for non-resistance. Via the ethical framework provided by Levinas, I contend that Tolstoy’s positions are built upon a conception of the finite world that sees a proper comportment to finitude as the mode by which one engages the infinite. This ethical call is one that escapes satiation by demanding a ceaseless act of non-resistance—which is, for him, the essential kernel of the Christian message. Tolstoy’s God, I argue, is this infinite demand; something akin to an ethical claim that marks the subject—a mandate that is met when one enacts the ethical obligation of non-resistance.

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Mumford, James. "The Experience of Obligation: The Enduring Promise of Levinas for Theological Ethics." Studies in Christian Ethics 32, no. 3 (March 14, 2018): 352–69. http://dx.doi.org/10.1177/0953946818761247.

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Emmanuel Levinas has proven a major figure in twentieth-century phenomenology and ethics, and his work has influenced not only Jewish but also Christian ethical thought. However, Levinas has recently been the subject of trenchant critique by his fellow French philosopher, Jean-Yves Lacoste. Lacoste objects to Levinas’s construal of intersubjectivity as fundamentally ethical: essentially, that we only instantiate our humanity when we take responsibility for the Other. This smacks for Lacoste of ‘unworldliness’, and is thus phenomenologically inadequate, since it extirpates from the domain of elementary experiences everything that does not constitute morality. This raises key questions: (1) how best to interpret Lacoste’s challenge; (2) how successful that challenge is, i.e. whether anything in Levinas’s project survive it; (3) and, if so, how best to understand Levinas’s relevance for Christian ethics. I will address all these issues, contending that, contra Lacoste, Levinas’s position does stand up to inspection at one key juncture. I claim, on phenomenological grounds, that it tells us something of vital importance about some special experiences of obligation, some range of moral encounters: that which arises when the subject, as moral agent, finds himself in an immediate, unbidden, dyadic encounter with the other person.

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Nacu, Alexandra. "Emmanuel FilHol et Marie-Christine Hubert, Les Tsiganes en France, un sort à part 1939-1946." Revue européenne des migrations internationales 26, no. 3 (December 1, 2010): 221–22. http://dx.doi.org/10.4000/remi.5252.

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Toulouse, Mark G. "Muslim Studies in a Christian Theological School: The Muslim Studies Program at Emmanuel College in Toronto." Toronto Journal of Theology 28, no. 2 (September 2012): 235–54. http://dx.doi.org/10.3138/tjt.28.2.235.

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Koci, Martin. "The World as a Theological Problem." Journal for Continental Philosophy of Religion 2, no. 1 (May 1, 2020): 22–46. http://dx.doi.org/10.1163/25889613-bja10002.

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Abstract We have no other experience of God but the human experience, claims Emmanuel Falque. We – human beings – are in the world. Whatever we do, whatever we think and whatever we experience happens in the world and is mediated by the manner of the world. This also includes religious experience. Reflection on the possibility of religious experience – the experience of God – suggests that the world is interrupted by someone or something that is not of the world. The Christian worldview makes the tension explicit, which is perhaps why theology neglects the concept and fails in any proper sense to address the world. Through following the phenomenologist Jan Patočka, critiquing the theologian Johann B. Metz and exploring the theological turn in phenomenology, I will face the challenge and argue for a genuine engagement with the world as a theological problem.

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Esterson, Rebecca. "What do the Angels Say? Alterity and the Ascents of Emanuel Swedenborg and the Baal Shem Tov." Open Theology 4, no. 1 (September 1, 2018): 414–21. http://dx.doi.org/10.1515/opth-2018-0032.

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Abstract This paper examines the history of boundary crossing and boundary preservation between Jews and Christians in the eighteenth century via an unorthodox path. Two men, a Swedish Lutheran natural philosopher and a charismatic Polish Rabbi, give their accounts of ascents to the heavens, both in the 1740s. The lives of Emanuel Swedenborg and the Baal Shem Tov did not intersect, but their otherworldly experiences tell related stories of strife between Jews and Christians while betraying something of a shared horizon concerning the future of their religious communities, and concerning sacred texts and their interpretation. Using a phenomenological framework informed by Emmanuel Levinas, and with theories of experience articulated by Steven Katz and Martin Jay at hand, this paper understands these accounts as articulations of relationship: not just the relationship between the subject and God, scripture, or the heavens, but articulations of the fraught relationship with the religious other in the earthly, human realm. By placing Swedenborg and the Besht, as it were, face to face, this paper emphasizes the presence of the religious other in their experiences, even in their private encounters with the Divine, and even though the intersubjectivity these experiences expose is characterized by difference, difficulty, and asymmetry.

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Kenneson, Philip D. "Reconciling All Things: A Christian Vision for Justice, Peace and Healing - By Emmanuel Katongole and Chris Rice." Reviews in Religion & Theology 17, no. 2 (March 2010): 194–96. http://dx.doi.org/10.1111/j.1467-9418.2009.00521.x.

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McCready, Robert C. "Christianity and Cultures: Shaping Christian Thinking in Context - Edited by David Emmanuel Singh and Bernard C. Farr." Religious Studies Review 35, no. 3 (September 2009): 162. http://dx.doi.org/10.1111/j.1748-0922.2009.01360_25.x.

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Čulo, Ivan, and Ivan Šestak. "The Reception of Emmanuel Mounier in Croatia and the Former Yugoslavia From the Mid-60s to the end of the 20th Century." Diacovensia 26, no. 3 (2018): 359–81. http://dx.doi.org/10.31823/d.26.3.1.

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The paper studies and analyzes the reception of the French Catholic philosopher and the initiator of personalism Emmanuel Mounier (1905-1950), in Croatia and the former Yugoslavia from the mid-sixties to the end of the 20th century. The paper examines articles on Mounier and his personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel Mounier, as well as personalism as a philosophical direction in general, has largely been perceived as an attempt to synthesize Marxism and existentialism, or as an addition to Marxism. Such an approach was particularly highlighted in the works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism, particularly Mounier’s, certain legitimacy and a positive reflection within the then dominant, 'official' Marxist circle, but at the same time it became marginal and questionable to Christian thinkers. It is evident that Mounier's personalism was perceived apart from the rest of personalist 'milieu' (Jacques Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others), which was strongly opposed to Marxism and existentialism. This is also the case with personalist activism, regarding which there is mention only of the left-wing group around Mounier and the Esprit magazine, while the right-wing and national-oriented personalist groups were not mentioned at all. Catholic thinkers and those from emigration built a reserved stance, and from them there are no comprehensive or opinion articles on the subject. The author also attributes the questionable understanding of personalism, as well as the lesser acceptance of Mounier's work, to the fact that there is not a single translation of a Mounier’s work into Croatian language.

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Ríos Flores, Pablo Facundo. "Emmanuel Levinas in the face of the rise of Nazism elementary philosophy: a methodological and political debate." Tópicos, Revista de Filosofía, no. 53 (July 1, 2017): 121. http://dx.doi.org/10.21555/top.v0i53.823.

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In Reflections on the Philosophy of Hitlerism (1934) and in the face of the rise of Nazism in Europe, Levinas calls the European civilization, in particular, the Jewish, Christian, Liberal and Marxist traditions, to confront the emergence of the elementary philosophy of Hitlerism. In this short article, the philosopher urges those traditions to trace their identities back to their sources, intuitions and original decisions, in particular, to the "spirit of freedom" that animates them and to their conceptions of human destiny (Levinas, 1990, p. 64).However, in contemporary reception on Levinas’ reflections there’s a methodological and political discussion about how to interpret this appeal to a common "spirit" or "feeling" shared by European traditions, as well as about the meaning that acquires the elementary and threatening counterpart that is Hitlerism. This paper aims to inquire into some aspects of this methodological and political debate aroused by interwar writings of Levinas.

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Thasiah, Victor. "Prophetic Pedagogy: Critically Engaging Public Officials in Rwanda." Studies in World Christianity 23, no. 3 (December 2017): 257–80. http://dx.doi.org/10.3366/swc.2017.0195.

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After genocide, civil war and a complex history of colonial and postcolonial state violence, many within and beyond the African Great Lakes region have called for Rwandan Christians to better maintain critical distance from the state and hold public officials responsible for the flourishing of all, regardless of ethnic identity or political persuasion. The pairing of Rwandan community organising practices and Emmanuel Katongole's political theology offers what I call a prophetic pedagogy for responding to this need. To support this claim, we consider (1) Katongole's theoretical contribution to prophetic Christianity in Africa; (2) the practical contribution of John Rutsindintwarane – the founder–executive director of PICO Rwanda (People Improving Communities through Organizing) – to critically engaging public officials through community organising; and (3) the views of PICO Rwanda's most respected leaders, who demonstrate the potential for holding the Rwanda government accountable. We also use PICO Rwanda's work to develop an effective response to Katongole's sharpest critics.

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Severson, Eric. "Review of The Exorbitant: Emmanuel Levinas Between Jews and Christians, edited by Kevin Hart and Michael A. Signer." Sophia 52, no. 1 (March 9, 2013): 207–8. http://dx.doi.org/10.1007/s11841-013-0354-4.

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Teyssier, Ronan. "Steven Van Hecke, Emmanuel Gérard (éds.), Christian Democratic Parties in Europe since the End of the Cold War." Archives de sciences sociales des religions, no. 138 (June 1, 2007): 97–251. http://dx.doi.org/10.4000/assr.7402.

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Payne, D. "Emmanuel Agius and Lionel Chircop, eds. Caring for Future Generations: Jewish, Christian and Islamic Perspectives. Westport, Conn.: Praeger, 1998." Journal of Church and State 43, no. 3 (June 1, 2001): 633. http://dx.doi.org/10.1093/jcs/43.3.633.

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Buddeberg, Eva. "Christian Rößner: Der „Grenzgott der Moral“ – Eine phänomenologische Relektüre von Immanuel Kants praktischer Metaphysik im Ausgang von Emmanuel Levinas." Zeitschrift für Ethik und Moralphilosophie 2, no. 2 (September 30, 2019): 387–90. http://dx.doi.org/10.1007/s42048-019-00041-8.

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Frankl, P. J. L. "Mombasa Cathedral and the CMS Compound: the Years of the East Africa Protectorate." History in Africa 35 (January 2008): 209–29. http://dx.doi.org/10.1353/hia.0.0017.

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Exactly when Islam arrived on the Swahili coast is difficult to say, but Mombasa was a Muslim town long before the arrival of Vasco da Gama in 1498. During the two centuries or so that the Portuguese-Christians occupied this part of the sea route from Europe to India there were churches in Mombasa and elsewhere in Swahililand, but none has endured. Modern Christianity dates from 1844, when Ludwig Krapf arrived in Mombasa. Before then Mombasa was a “wholly Mohammedan” town. Krapf, a German Lutheran, was employed by the Church Missionary Society (CMS) based in London. Failing to make any converts on the island, Krapf moved into the coastal hinterland, among the Nyika, where Islam was less in evidence and where, therefore, Krapf was more hopeful of success. With remarkable perspicacity he wrote: “Christianity and civilisation ever go hand in hand…. A black bishop and black clergy of the Protestant Church may, ere long, become a necessity in the civilisation of Africa.”In England, when attention was drawn to the east African slave trade, a settlement of liberated slaves was established on the mainland north of Mombasa island in 1875, and a church built (Emmanuel Church, Frere Town)—the first parcel of land in central Swahililand to be owned by European-Christians. There was still no church on the island. However, this was the zenith of the British imperial power and in the capital of almost every major British overseas possession, it was de rigueur—alongside the Secretariat and the Club—to have a Church of England cathedral.

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Fagionato, Yomara Feitosa Caetano de Oliveira. "Maria Nilde Mascellani and the Social Catholicism in Vocational (São Paulo, 1960)." Revista Educação e Emancipação 11, no. 2 (August 10, 2018): 238. http://dx.doi.org/10.18764/2358-4319.v11n2p238-263.

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O propósito desse artigo é perceber as representações e apropriações realizadas pela equipe pedagógica e por Maria Nilde Mascellani em relação ao catolicismo social paulista, no início da implantação do Serviço de Ensino Vocacional (SEV). Os ginásios e colégios vocacionais foram instalados na gestão de Carlos Alberto Alves de Carvalho Pinto (1959-1962). Em 1961, a atuação do secretário de educação, Luciano de Vasconcelos de Carvalho, filiado ao Partido Democrata Cristão (PDC) se aproximou desse governo com a intenção de promover a democracia cristã na área educacional, e logo constituiu uma comissão com objetivo de criar uma nova escola secundária. A democracia cristã integrou a nova ordem social, política e econômica, e assim uma forma de catolicismo se aproximou dos governos e partidos políticos. Essa forma política foi alimentada pelo movimento do catolicismo social, por meio das ideias em circulação de pensadores católicos franceses, tais como: Louis-Joseph Lebret, Jacques Maritain e Emmanuel Mounier. Esse movimento católico divulgou um pensamento que se apresentava como uma forma de agir/pensar com criticidade em relação às mazelas brasileiras e desigualdades sociais. Para tanto, enfoco uma história dos usos e das interpretações, na perspectiva de Roger Chartier (1988), e tenho como fontes as memórias desta educadora em cruzamento com documentos manuscritos e impressos, emitidos pelo SEV, dissertações, teses e bibliografias.Palavras-chave: Democracia Cristã. Catolicismo Social Paulista. Serviço de Ensino Vocacional. Maria Nilde Mascellani and the Social Catholicism in Vocational (São Paulo, 1960)ABSTRACTThe purpose of this article is to perceive the representations and appropriations carried out by the pedagogical team and by Maria Nilde Mascellani in relation to the social Catholicism of São Paulo, at the beginning of the implementation of the Vocational Education Service (SEV). The vocational secondary education was deployed during the government of Carlos Alberto Alves de Carvalho Pinto (1959-1962). In 1961, the performance of the Secretary of Education, Luciano de Vasconcelos de Carvalho, affiliated with the Christian Democratic Party (Partido Democrata Cristão - PDC) approached this government with the intent to promote Christian democracy in the educational area, and then constituted a commission with the objective of raising a new secondary education. Christian democracy integrated the new social, political and economic order, relating a type of Catholicism to governments and political parties. This political form was fed by the movement of social Catholicism, through the ideas in circulation of French Catholic thinkers, such as: Louis-Joseph Lebret, Jacques Maritain and Emmanuel Mounier. This Catholic movement disseminated a type of thought as a way of acting / thinking with criticality the Brazilian misfortunes and social inequalities. Therefore, it focuses on a history of uses and interpretations, in the perspective of Roger Chartier (1988), and I have as sources the memories of this educator in intersected with handwritten and printed documents emitted by the SEV, dissertations, theses and bibliographies.Keywords: Christian Democracy. Social Catholicism of São Paulo. Vocational Eucation Service. Maria Nilde Mascellani y el Catolicismo Social en Vocacional (São Paulo, 1960)RESUMENEl propósito de este artículo es percibir las representaciones y apropiaciones realizadas por el equipo pedagógico y por María Nilde Mascellani en relación al catolicismo social paulista, al inicio de la implantación del Servicio de Enseñanza Vocacional (SEV). Los gimnasios y colegios vocacionales fueron instalados en la gestión de Carlos Alberto Alves de Carvalho Pinto (1959-1962). En 1961, la actuación del secretario de educación, Luciano de Vasconcelos de Carvalho, afiliado al Partido Demócrata Cristiano (PDC) se acercó a este gobierno con la intención de promover la democracia cristiana en el área educativa, y luego constituyó una comisión con el objetivo de crear una “ nueva escuela secundaria. La democracia cristiana integró el nuevo orden social, político y económico, relacionando un tipo de catolicismo a los gobiernos y partidos políticos. Esta forma política fue alimentada por el movimiento del catolicismo social, por medio de las ideas en circulación de pensadores católicos franceses, tales como: Louis-Joseph Lebret, Jacques Maritain y Emmanuel Mounier. Este movimiento católico divulgó un tipo de pensamiento como una forma de actuar / pensar con criticidad en relación a las molestias brasileñas y desigualdades sociales. Para ello, enfoco una historia de los usos y de las interpretaciones, en la perspectiva de Roger Chartier (1988), y tengo como fuentes las memorias de esta educadora en cruzamiento con documentos manuscritos e impresos, emitidos por el SEV, disertaciones, tesis y bibliografías.Palabras clave: Democracia Cristiana. Catolicismo Social Paulista. Servicio de Enseñanza Vocacional.

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Larsen, Anne R. "Madame de Maintenon: une femme de lettres éd. par Christine Mongenot, Marie-Emmanuelle Plagnol-Diéval." French Review 88, no. 2 (2014): 227–28. http://dx.doi.org/10.1353/tfr.2014.0038.

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Tacik, Przemyslaw. "Ernst Bloch as a Non-Simultaneous Jewish Marxist." Religions 9, no. 11 (November 6, 2018): 346. http://dx.doi.org/10.3390/rel9110346.

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The paper attempts to reassess the fundamentally paradoxical position of Ernst Bloch in 20th century philosophy in the light of the Marranic condition. Indebted, among others, to Jewish heritage and Christian tradition, Bloch considered himself primarily a Marxist. Bloch’s uniqueness consists in the stunning equiponderance of the currents he drew from. Contrary to a classic model of modern Jewish philosophy, inaugurated by Hermann Cohen, Bloch’s thinking does not allow of easy juxtaposition of “sources” with languages into which they were translated. In this sense, Bloch cannot be easily compared to Franz Rosenzweig, Emmanuel Levinas or even Walter Benjamin (although he bore some striking similarities with the latter). His position at least partly stems from a specific form of directness with which he often used these languages, composing his philosophy in quite an anachronist manner. For this reason his thinking—in itself “die Gleichzeitigkeit des Ungleichzeitigen”, as one of his key concepts theorises—is a very modern, internally incoherent space of cross-fertilising inspirations. The paper demonstrates two levels on which Bloch’s indebtedness to Judaism might be analysed and then re-assesses his Marxist affiliations as a kind of modern faith which, in a specifically Marranic manner, seals the simultaneity of the non-simultaneous.

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SenGupta, Karl Shankar. "God Below: A Faith Born in Hell—Life and Fate and the Otherwise Than Being." Humanities 10, no. 2 (June 18, 2021): 84. http://dx.doi.org/10.3390/h10020084.

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This essay examines the idea of kenosis and holy folly in the years before, during, and after the Holocaust. The primary focus will be Vasily Grossman’s Life and Fate, though it also will touch upon Fyodor Dostoevsky’s Demons and the ethics of the Lithuanian-Jewish philosopher Emmanuel Levinas, speaking to their intersecting ideas. Dostoevsky, true enough, predates the Shoah, whereas Grossman was a Soviet Jew who served as a journalist (most famously at the Battle of Stalingrad), and Levinas was a soldier in the French army, captured by the Nazis and placed in a POW camp. Each of these writers wrestles with the problem of evil in various ways, Dostoevsky and Levinas as theists—one Christian, the other Jewish—and Grossman as an atheist; yet, despite their differences, there are ever deeper resonances in that all are drawn to the idea of kenosis and the holy fool, and each writer employs variations of this idea in their respective answers to the problem of evil. Each argues, more or less, that evil arises in totalizing utopian thought which reifies individual humans to abstractions—to The Human, and goodness to The Good. Each looks to kenosis as the “antidote” to this utopian reification.

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Nosachev, Pavel. "Theology of Supernatural." Religions 11, no. 12 (December 4, 2020): 650. http://dx.doi.org/10.3390/rel11120650.

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The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural. The author concludes that the case of Supernatural shows how the classical monotheistic narrative, in its orthodox and heterodox formats, is hugely attractive for the modern audience. A wide distribution of the occulture that has become a basis of modern mass culture and easily combines, by virtue of historical specifics of its genesis, with monotheism makes the classical monotheistic mythology more flexible and capable of meeting the audience’s different demands.

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Flescher, Andrew. "Love and Justice in Reinhold Neibuhr's Prophetic Christian Realism and Emmanuel Levinas's Ethics of Responsibility: Treading between Pacifism and Just-War Theory." Journal of Religion 80, no. 1 (January 2000): 61–82. http://dx.doi.org/10.1086/490556.

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Sølvará, Hans Andrias. "„Moyggj skal verða við barn ... “ – nøkur orð um bíbliutýðingar og bíbliutulkingar / Some Words on Biblical Translation and Interpretation." Fróðskaparrit - Faroese Scientific Journal 59 (January 11, 2017): 40. http://dx.doi.org/10.18602/fsj.v59i0.42.

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<p>This article is exploring a controversial subject in the history of biblical translations in accordance with modern historical and philological research. In the article a specific subject, the Emmanuel prophecy in Isaiah 7:14, used by Mathew 1:23 as a prophecy about the miraculous birth of Jesus, will be examined in accordance with modern international research and modern bible translations, and compared with the Faroese bible translations from 1949 and 1961. The main question in the article is, limited to this specific and controversial subject, to explore the boundaries between Christology, historical context and philology in the Faroese bibles. The conclusion is 1) that the historical context of Isaiah 7:14 is related to historical conditions in the prophets own time in 734 BC, 2) that neither of the Faroese bible translations are consistent in their use of Faroese words to translate even the same Hebrew or Greek terms, and that 3) the reasons for the choice of Faroese words are Christological rather than philological, when philological demands, textual or historical context and historical research contradict important Christological interpretations. The comparison with other modern bible translations shows that this is not a specific Faroese problem or dilemma. These translations are, if not simply wrong, created to justify Christian interpretations of scripture.</p>

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Silva, Divino José da, Jonas Rangel de Almeida, and Pedro Angelo Pagni. "necropolítica, governo sobre as infâncias negras e educação do rosto." childhood & philosophy 17 (May 7, 2021): 01–23. http://dx.doi.org/10.12957/childphilo.2021.56149.

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In this article, we seek to discuss the recurrence of racism and prejudice toward black lives and childhoods, in spite of repeated initiatives to overcome it by social and educational policy-makers. Following the investigations launched by Michel Foucault on the biopower hypothesis, we revisit some of his interpreters, with the objective of discussing the challenges posed by racism to pedagogical provisions for black children and—following on a concept offered by Emmanuel Levinas--an education of the Face (el Rostro), as a weapon in the political field of struggle against the thanatological dimension of biopolitics. To do so, we retrace some scenes from the history of inclusion devices – especially those policies aimed at black populations. We reflect on the racism embedded in our historical unconscious and discuss how it affects the education of the black Face in our country. We problematize the peculiarities of Brazilian racial prejudice and explore its necropolitical positioning when it comes to the governance of black childhoods. We conclude that the current form of governmentality and education needs a movement of de-rostification—deconstuction of the black Face--in order to identify a future for black children that makes it possible to rise up against the hegemonic order of the white-male-heterosexual-christian-European, and to create processes of subjectivation that can build solidarity with the multiplicity of others-becoming-minoritarian.

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Sánchez Márquez, Carles. "Singing to Emmanuel: The Wall Paintings of Sant Miquel in Terrassa and the 6th Century Artistic Reception of Byzantium in the Western Mediterranean." Arts 8, no. 4 (September 29, 2019): 128. http://dx.doi.org/10.3390/arts8040128.

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Since the late 19th century the wall paintings of Sant Miquel in Terrassa have drawn attention due to their singularity. From the early studies of Josep Puig i Cadafalch (1867–1956) to the present, both the iconographic program and the chronology of the paintings have fueled controversy among scholars. In particular, chronological estimates range from the time of Early Christian Art to the Carolingian period. However, a recent technical study of the paintings seems to confirm an early date around the 6th century. This new data allows us to reassess the question in other terms and explore a new possible context for the paintings. First, it is very likely that the choice of iconographic topics was related to the debates on the Arian heresy that took place in Visigothic Spain during the 5th and 6th centuries. Secondly, the paintings of Sant Miquel should be reconsidered as a possible reception of a larger 6th-century pictorial tradition linked to the Eastern Mediterranean, which is used in a very particular way. However, thus far we ignore which were the means for this artistic transmission as well as the reasons which led the “doers” of Terrassa to select such a peculiar and unique repertoire of topics, motifs, and inscriptions. My paper addresses all these questions in order to propose a new Mediterranean framework for the making of this singular set of paintings.

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