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1
Zadroga, Adam. "Professional Ethics of Social Entrepreneurs: The Perspective of Christian Personalist Ethics." Verbum Vitae 39, no. 2 (June 30, 2021): 495–513. http://dx.doi.org/10.31743/vv.11462.
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The aim of the article is to indicate and describe the normative assumptions of the professional ethics of social entrepreneurs. The innovative nature of the proposed concept consists in taking into consideration the perspective of Christian personalist ethics. It is a theory of morality which includes considerations for the biblical and theological view of man, emphasizing above all their personal dignity. Referring to the principal axioms of this ethical doctrine allows for a presentation of a proposal of ethical principles and moral virtues – adequate to the mission, tasks, and vocation of social entrepreneurs. The article discusses the following issues: the essence of Christian personalist ethics, the mission and tasks of social entrepreneurs, the motivation and vocation of social entrepreneurs, ethical aspects of leadership in social enterprises, as well as the ethical principles and moral virtues of social entrepreneurs. A methodology characteristic of normative philosophical ethics and moral theology was applied. The results of the analysis of the methodically selected literature on the subject were processed by means of conceptual work, which allowed us to describe the professional ethics of social entrepreneurs from the point of view of Christian personalist ethics. Christian personalist ethics makes a valuable and original contribution to the description of the normative determinants of social entrepreneurship. The analysis of the mission and tasks of social entrepreneurs shows that they create social structures and processes that affirm the dignity of marginalized people and restore their capacity to participate in social and economic life.
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Grzybowski, Jacek. "Paulus Vladimiri and Stanislaus de Scarbimiria – medieval Krakow law school and the Polish contribution to the formation of the rights of nations." Chrześcijaństwo-Świat-Polityka, no. 24 (May 27, 2020): 25–38. http://dx.doi.org/10.21697/csp.2020.24.1.18.
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The formation of medieval national communities constitutes the basis of political and cultural European history. However, it is almost forgotten nowadays that a significant contribution to reflections on sovereignty was made by Polish scholars. Stanisław of Skarbimierz (Stanislaus de Scarbimiria – 1365-1431) and Paweł Włodkowic (Paulus Vladimiri – 1370-1435), medieval Cracovian jurists and philosophers, are rather unknown in the Western milieu. Both of them added their voices to one of the most important disputes for European political culture. The 15th-century debate between Jagiellonian Poland and the Teutonic Order that conquered the Prussian lands became the basis for Polish lawyers to develop an ingenuous theory concerning human rights and the rights of nations. Stanisław of Skarbimierz and Paweł Włodkowic, the founders of the Polish school of law at the Cracow Academy, in their writings and letters, firmly demonstrated injustice, the breaking of basic human rights, injuries, and other crimes perpetrated by the Teutonic knights against the Prussians, Lithuanians, Yotvingians and Poles. The scholars elaborated on the most important problems of law and international relationships, concerning the issues of human rights, the right to self-determination, just war, respect for personal property and human dignity. The doctrine of the Polish School of international law elaborated by Paul Wladimiri and Stanislaw of Skarbimierz have had and still make a considerable impact on the understanding of human rights and rights of nations. Their works and sermons espouse the craving for international justice, while securing national interests, and for a model of Europe as a “family of independent and sovereign nations” whose coexistence is founded on the Christian anthropology according to which a man as endowed by God with dignity and freedom. The works of the Cracovian masters should impress us and make proud of our legacy, while in Europe they should awaken interest and creative thought.
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Bodak, Valentyna. "Christian doctrine of human spirituality." Ukrainian Religious Studies, no. 8 (December 22, 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.
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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.
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Bisong, Peter Bisong, and Modestus Ogonna Orji. "A CRITICAL REFLECTION ON THE CHRISTIAN TEACHING ON POLYGAMY IN RELATION TO ITS EFFECT ON THE AFRICAN SOCIETY." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, no. 2 (November 9, 2020): 66. http://dx.doi.org/10.26858/sosialisasi.v0i2.15854.
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The early Christian missionaries have been scathingly accused of uprooting Africans from their historical past and for failing to incorporate African traditional values into Christianity. One of such African traditional values that were booted away by Christianity, is polygamy. Africa is known to have been polygamous but was forced to drop this in favour of Christian monogamy. This paper x-rayed the impact of the Christian doctrine on polygamy on African society and concludes that the practice produces more dysfunctional effects than functional ones. It, therefore, advises the church to revise the one man, one wife doctrine. At best, it should be made optional.
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Berdnikova, A. Yu. "THE PROBLEM OF VIKTOR NESMELOV’S PSYCHOLOGICAL ARGUMENT FOR THE EXISTENCE OF GOD IN THE CONTEXT OF HIS CHRISTIAN ANTHROPOLOGY: “PRO ET CONTRA”." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 19–31. http://dx.doi.org/10.22363/2313-2302-2019-23-1-19-31.
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The article is devoted to the analysis of “psychological” argument for the existence of God of Viktor Nesmelov, professor of Kazan Theological Academy, represented in his fundamental work “Science of Man”. The main interpretations of this argument, formulated both contemporaries of Nesmelov (Nikolay Berdiaev, bishop Anthony (Khrapovitsky)) and modern researchers of his legacy (priest D. Lushnikov, bishop K. Goryanov) are considered. The basic prerequisites and origins of Nesmelov’s anthropological doctrine are analyzed. The main of them were V. Snegiryov’s psychological doctrine and anthropological ideas of St. Gregory of Nyssa. The main ideas of Nesmelov’s Christian anthropology, related directly to his formulation of “the idea of God” (the doctrine of consciousness and self-consciousness of man; idea of man as the “main riddle” of the universe; idea of the fundamental “duality” of human nature; doctrine of Theosis and God-manhood, doctrine of sin and universal salvation (apokatastasis), etc.) are revealed. Besides that, Nesmelov’s criticism of the main existing arguments for the existence of God (ontological, cosmological, teleological, psychological, etc.) is analyzed. The main conclusion based on the analysis of Nesmelov’s anthropological system is made: his argument for the existence of God represents rather a methodological program for creating such argument in the future. The base of this argument should be made of not only by an “ abstract knowledge”, but the “living worldview” and the “living unity of God and man”.
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Studebaker, Steven. "The Pathos of Theology as a Pneumatological Derivative or a Poiemata of the Spirit? A Review Essay of Reinhard Hütter's Pneumatological and Ecclesiological Vision of Theology." Pneuma 32, no. 2 (2010): 269–82. http://dx.doi.org/10.1163/157007410x509155.
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AbstractReinhard Hütter is a leading theologian who has made important contributions to ecclesiology, pneumatology, and Christian rationality, but his most fundamental one is to the nature of theology and theological method. What makes his work of particular interest to Pentecostals is its attempt to give theology a pneumatological and ecclesiological ground. He suggests that the pathos of theology is doctrina and core church practices; theology receives its character and content from church doctrine and practices. Although successful in respect to his ecclesiological program, his proposal does not give theology a direct pneumatological ground and pathos. Nevertheless, his notion that theology receives its pathos from church doctrine and practices can be adapted to suggest a pneumatological pathos of Christian experience and theology. The result is a proposal that the Holy Spirit conditions the pathos of Christian experience and theology, which provides a theological and explicitly a pneumatological pathos not only for Pentecostal experience and theology but also for the role of Pentecostal experience in developing a uniquely "orthopathic" ecumenical contribution to Christian theology.
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Wiles, Maurice. "1998 Belief, openness and religious commitment." Theology 123, no. 4 (July 2020): 271–77. http://dx.doi.org/10.1177/0040571x20934027.
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Canon Professor Maurice Wiles (1923–2005) wrote this article in retirement. At the outset of his career he was an Evangelical (as his review of Barth, also reproduced in this centenary issue, indicates), but by the 1970s he had moved to, and continued in, a distinctly more liberal direction. A gradual realization of the ‘complexity of the issues involved’ in theology (and, not least, within the Bible) spurred this move, as this article suggests. His aim finally is to search for ‘an intellectual and moral basis for sharing conscientiously and wholeheartedly in the rich spiritual tradition of Christian worship, belief and practice, without blinding oneself to its faults’. As a young man Wiles was recruited to work on code breaking at Bletchley Park during the war. In maturity he held the Regius Chair of Divinity at Oxford from 1970 until 1991. He also chaired the Church of England doctrine commission that produced the liberal report Christian Believing (1976) and contributed to the controversial book The Myth of God Incarnate the following year. Among his own books were The Making of Christian Doctrine (1967), The Remaking of Christian Doctrine (1974), Faith and the Mystery of God (1982) and, using his patristic skills, his late study of Arianism, Archetypal Heresy (1996). Editor.
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Salontai, Zolt. "An Examination of the Significance of the Trinitarian Theology of St. Augustine." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–17. http://dx.doi.org/10.32613/aristos/2020.5.1.8.
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Despite the noble efforts of modern Christian theologians in attempting to revive popular level interest in the classical Christian doctrine of the Trinity, there has been within the everyday praxis of the individual Christian a discernible neglect and ignorance of this cardinal doctrine. However, with the 20th century advent of Freudian and Jungian psychology, a new opportunity has arisen for a Trinitarian revival in the popular consciousness of the faithful. Due to an increasing level of interest in the notion of understanding the conscious and unconscious cognitive processes that govern the human psyche, there arose an indubitable opportunity for a re-examination of the Trinitarian theology of those writers who based their Trinitarian discourse upon the self-consciousness of man as created in the image of God. Therefore, the essential function of this paper is to explore the Trinitarian theology of St. Augustine, who being the originator of psychological analogies in Trinitarian discourse warrants exceptional contemporary interest given the aforementioned increased receptivity to psychological self-awareness.
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Gulyamov, Bogdan. "MODERN SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE." Educational Discourse: collection of scientific papers, no. 28(11) (December 30, 2020): 90–98. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-8.
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The theology of communication suggests looking at man as a being called to communion in general and to communion with God in particular, in God he sees the first Community of Communion, each Hypostasis of the Trinity exists exclusively in a relationship of mutual gift of existence. It has been studied that the church for the theology of communication must be a reflection of the Trinity, be the communication of the individual with God and with other people, the hierarchy only serves such communication, but cannot replace it. Human society must be a space for interpersonal communication, a community or a set of communities. It turns out that the social doctrine of the Ecumenical Patriarchate is consistent with the Christian realism of Richard Niebuhr, according to which all forms of government are far from the gospel ideal, but this does not prevent to distinguish relative evil from absolute evil.
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Richie, Tony. "Radical and Responsible." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 216–35. http://dx.doi.org/10.1163/17455251-02301005.
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The contemporary global ecological crisis is a pressing concern for Christian theology. This essay proposes an activist approach that relates ecotheology to the classic doctrine of creation. Further, it mines the Wesleyan-Pentecostal heritage and theological trajectory for a faithful and effective approach for addressing relevant environmental concerns. Finally, it concludes with a summative reflection on the precise shape of a Wesleyan-Pentecostal ecotheology. The result is a constructive proposal for advancing Pentecostal contributions to ecotheology.
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Czyżewski, Bogdan. "Wskazania dla mnichów w "Komentarzu do Modlitwy Pańskiej" w "Regule mistrza"." Vox Patrum 69 (December 16, 2018): 143–54. http://dx.doi.org/10.31743/vp.3256.
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The annonymous work called The Rule of the Master, in the so-called Thema, contains a commentary to the Lord’s Prayer. The Master, in his interpretion of invocation, touches the Christian doctrine. He analyse adopted sonship, which men is receiving by the Grace of God. This grace is a fruit of salvation given by Christ passover. Every Christian receives this grace in sacrament of baptism. First three request in Lord’s Prayer, although directed to God strictly, also refer to bound between man and Father. These prayers contains double dimension: theocentric and antropocentric. First, these three request are leading to the God, and from Him, return to man to realize to him the obligations which are connected with the status: the child of God. Four next requests concer the specific needs of man, such as daily food, forgiveness, defense against the devil and temptations. We can not admit, that these four are focusing only on man. We can find in it also a deep theocentric feature. By directing these request to God, says The Master, man expect suport and help.
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Sidenvall, Erik. "Dealing With Development: The Protestant Reviews of John Henry Newman’s An Essay on the Development of Christian Doctrine, 1845–7." Studies in Church History 38 (2004): 357–64. http://dx.doi.org/10.1017/s0424208400015928.
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The greatness of John Henry Newman’s Essay on the Development of Christian Doctrine has been acknowledged many times since it was first published in 1845. Its international repute was secured by the beginning of the twentieth century; for example, the future Archbishop of Uppsala, Nathan Söderblom, writing on the modernist movement, described it and its author in 1910 as ‘the most significant theological work, written by England’s foremost theologian, and together with Leo XIII, the most important man in the Roman Catholic Church during the last century’. This estimation is confirmed by the impact Newman’s book has had on twentieth-century theology. One recent observer has judged that it is ‘significant, less for its positive arguments … [than] for its method of approach to the whole problem of Christian doctrine in its relation to the New Testament’. In other words, Newman’s book touches on a central topic of modern theology.
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Nispel, Mark D. "Christian Deification and the Early Testimonia." Vigiliae Christianae 53, no. 3 (1999): 289–304. http://dx.doi.org/10.1163/157007299x00037.
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AbstractIn summary, the multiple quotations and discussions of Psalm 82:1, 6-7 in the fathers of the second and third centuries show that the Psalm had a very early use in the life of the church. It was used first and primarily as a proof text for the divinity of Christ. This use of the Psalm dates back at least into the first part of the second century and possibly predates the Gospel of John itself. Its use in the east and west probably points to common ancestor in the very early collections of tetimonia. Secondly, an echo of another debate can be heard in Justin and Irenaeus when they discuss the contrast between the Psalm's "I said, 'You are gods.'" and its "You will die like men." This debate arose because of the primary use of the text. It concerns which people are called gods and in what sense, on the contrary, that some die "like men." It is this debate over the meaning of Psalm 82 that gave impetus to the development of a doctrine of Christian deification. This doctrine was thus carved out of a text used for both Christological and soteriological purposes and led to the very close association of the idea of the incarnation and deification. So Irenaeus was largely producing an cxegetical summary when he produced the catchy phrase that the Lord Jesus Christ "became what we are, that He might bring us to be even what He is himself."43 And with only slight polishing, Athanasius generated a topos for centuries to come when he stated that "He became man, that we might become god."44
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Ohirko, O. "Christian Ethics in educational institutions of Ukraine." Fundamental and applied researches in practice of leading scientific schools 27, no. 3 (June 29, 2018): 73–80. http://dx.doi.org/10.33531/farplss.2018.3.09.
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The article deals with aspects of Christian Ethics as an integral part of Christian Philosophy. It is a science of the moral good of man based on absolute values, which is filled with Christian Culture. Christian Ethics is based on universal moral law of humankind that is Ten Commandments of God and Two Fundamental Commandments of Christian Love and on Seven Corporal and Spiritual Works of Mercy, Evangelical Counsels and Beatitudes. Christian Ethics calls on respecting of life as the God’s Gift.
Christian Ethics complements and ennobles natural Ethics by adding the revealed truths. Christian Ethics is a doctrine common to all Christian denominations in Ukraine.
Christian Ethics is a powerful educational tool in the formation of theological, moral and public virtues. Characterized interconfessional problems of teaching Christian Ethics. Christian Ethics is faith, hope and love for good. Education and upbringing in Christian Ethics is carried out on the principle of Christocentrism. In high school, the problem of teaching Christian Ethics touches on issues related to the formation of world outlook, spirituality and morality of youth.
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Aliaiev, G. E., and A. S. Tsygankov. "SIMON L. FRANK: LIFE AND DOCTRINE." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 172–91. http://dx.doi.org/10.22363/2313-2302-2019-23-2-172-191.
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The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism.
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Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (April 22, 2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.
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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadly, was the greatest contemporary Christian poet.
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Nesprava, Mykola, Mykhailo Rizak, Vladlen Volkov, Oksana Voluiko, and Yevhenii Skrypa. "Christian interpretation of anthropological guidelines for lawmaking." Cuestiones Políticas 38, Especial (October 25, 2020): 511–22. http://dx.doi.org/10.46398/cuestpol.3865.35.
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The objective of the article is to reveal the main foundations of human creation enshrined in Christian doctrine, which serve as axiological guidelines for the elaboration of laws, providing a humanistic content of the law. The research methodology is based on dialectical, formal-dogmatic, sociological, comparative-legal and documentary methods. The results of the study demonstrate that theocentrism and anthropocentrism are not opposed to each other in Christianity, but rather are combined into an integrated theological and anthropological picture of a man. Considering this prism of legal consciousness as a reflection of the supreme law of God, the authors refute the secular-positivist view of "homo juridicus" as a soulless subject of law and emphasize the role of the Gospel commandments as a guide. for the elaboration of laws. It is concluded that the Christian vision of the synergistic interaction of the human being and the legislator through the unity of three incarnations: "homo spiritus" - "homo sapiens" - "homo juridicus" indicates the values, which are designed to ensure humanization of the law through the humanization of social relations in general.
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Marszał, Maciej. "Bolshevism in the political thought of Adolf Kliszewicz." Studia nad Autorytaryzmem i Totalitaryzmem 42, no. 3 (March 25, 2021): 71–82. http://dx.doi.org/10.19195/2300-7249.42.3.4.
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Adolf Kliszewicz (born 1879) was one of the leading publicists of the Second Polish Republic connected with the Christian-conservative trend. He was a publicist for many conservative magazines, including Przegląd Powszechny, Nasza Przyszłość or Ateneum Kapłańskie. The article concerns views of Adolf Kliszewicz on the doctrine and political system of Bolshevism. It should be noted that Kliszewicz based his analysis of Russian communist thought on the background of political tendencies that began to dominate in Europe. For him, Italian fascism and German national socialism were the reference point for reflections on Bolshevism. Additionally, the Polish journalist saw in the Russian communist doctrine the great danger of national and state existence. Radical socialism, as he treated Bolshevism, was an expression of the perversion of man and his enslavement by materialistic ideology.
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Im, Yeeyon. "The Old Man in Purgatory: The Indian Part in Yeats's Vision of Salvation." Comparative Critical Studies 14, no. 2-3 (October 2017): 251–68. http://dx.doi.org/10.3366/ccs.2017.0238.
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This essay examines Yeats's Purgatory via A Vision, in an attempt to understand his view of salvation in particular relation to Indian philosophy. Read from a Christian perspective, Purgatory may be a work far from purgation, as T. S. Eliot once complained. I wish to show in this essay that Purgatory indeed places emphasis on purgation by a negative example, if in a different way from the Catholic one. Yeats denies the linear eschatology of Christian theology as well as its doctrine of salvation in eternal heaven. In A Vision, Yeats explains his view of the afterlife of the soul, which involves purgation through ‘the Dreaming Back’. The special treatment of the Old Man renders Purgatory a meta-purgatorial play that mirrors the Dreaming Back of his mother's spirit in the Old Man's, intensifying the theme of purgation. Purgatory effectively dramatizes the inability to forgive and cast out remorse: the impossibility of nishikam karma, or selfless action, to borrow Sanskrit terms, which is essential for Yeatsian salvation. Finally, I would also emphasize Yeats's deviation from the Hindu wisdom, which makes Yeats's vision uniquely his own.
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Awad, Najib George. "Early Arabic Christian Contributions to Trinitarian Theology: The Development of the Doctrine of the Trinity in an Islamic Milieu." Islam and Christian–Muslim Relations 25, no. 3 (February 13, 2014): 397–99. http://dx.doi.org/10.1080/09596410.2014.882576.
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Reshetnikov, Yu Ye. "Calvinism and Arminianism in the teaching of evangelical Christian Baptists." Ukrainian Religious Studies, no. 15 (October 10, 2000): 23–30. http://dx.doi.org/10.32420/2000.15.1088.
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The main difference between Calvinism and Arminianism lies in different approaches to the solution of the problem of the relation of providentialism and freedom of human freedom. This problem finds in theology its direct reflection in the soteriology, that is, the doctrine of salvation. In practice, however, it goes beyond these limits, since it reflects the attitude of man to the outside world, is the cornerstone of human world understanding, motivates its behavior. Therefore, it is understandable that interest in this topic during the entire existence of mankind, which found its embodiment in various theological and philosophical systems. Due to the fact that baptism plays a significant role in religious processes in Ukraine, occupying officially the fourth place in the number of its communities, uniting about 150 thousand believers, the issue of the issue in its teaching is also of interest. This is all the more since the theological views of a particular religious group are clearly reflected in the practical behavior of its supporters.
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Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.
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The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.
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Meinel, Fabian. "Gregory of Nazianzus'Poemata Arcana: ἄϱϱηταand Christian persuasion." Cambridge Classical Journal 55 (December 2009): 71–96. http://dx.doi.org/10.1017/s1750270500000208.
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When Gregory of Nazianzus composed thePoemata Arcanain the early 380s AD, he had long been through the ‘moral and intellectual boot camp’ of Greekpaideia. He was both a man of (Greek) cultureanda Christian. He had plucked the ‘roses from the thorny field’ of paganism, and could now turn to the pressing issues of the day: the impieties of heretics. It is important to keep this in mind when reading Gregory'sPoemata Arcana. Written in the form of didactic epic, these poems set forth the orthodox doctrine of the ineffable nature of Godhead and its manifestation in this world. In 713 hexameters, they expound the essential unity of God the Father, God the Son, and God the Holy Spirit (poems 1 to 3), Christian cosmology (poem 4), Providence (poem 5), the relationship to God of human beings and angels (poem 6), the soul (poem 7), and finally the unity of the two Testaments and (the circumstances surrounding) the incarnation of Christ (poem 8). Because of this peculiar combination of Greek literary form with Christian content many modern critics have felt encouraged to pit Christian (content) against pagan (form) and locate theArcanain the context of an on-going struggle of Christian writers anxious to appropriate Greek culture. But this entails not only a misplaced historical emphasis which overplays ‘struggle’ and ‘antagonism’.
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Damian, Theodor. "Christianity as Ideal Paradigm of Globalization." Journal of Interdisciplinary Studies 20, no. 1 (2008): 155–70. http://dx.doi.org/10.5840/jis2008201/29.
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With its varied definitions, globalization evokes both skepticism and optimism. This essay explores how globalization relates to secularization and culture, in particular Christianity, It analyzes major aspects of this relationship: man as a globalizing being communication and obedience, and the global village in its historic, contemporary, and eschatological dimensions, Christianity has many tools at its disposal that can be used to enhance co-habitation as an enriching experience in a globalizing world. Some of these tools may be found in the traditional rituals of the Christian Church, while others are embedded in Christian doctrines, St. Irenaeus' doctrine of recapitulation is of special relevance for globalization. These tools need to be re-discovered, reassessed, and put to work. The essay proposes a type of globalization that enriches human life and dignity, and that integrates and builds unity and hope.
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Laputko, A. V. "EARLY CHRISTIAN REPRESENTATIONS OF MAN BETWEEN THE BIBLE AND GREEK PHILOSOPHY – THE FEATURES OF THE RELATIONSHIP." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 1 (January 2021): 104–11. http://dx.doi.org/10.31548/hspedagog2021.01.104.
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The article examines the preconditions for the formation of Christian ideas about man. The emphasis is on the fact that the doctrine of a person has never been a separate problem of theology, and, consequently, was formed in parallel and within the basic tenets of Christianity. The author focuses attention on the contradiction in understanding the origin of representations of a person between the traditional branches of Christianity. On the whole, while remaining in common positions, each denomination identifies its own fundamental source of the origin of anthropological ideas, not taking into account the complex and contradictory path of interpenetration of the ideas of ancient Greek philosophy and Christianity. The author shows the path of formation of the main anthropological representations from the Old Testament notions to the New Testament, which receive their final design only in the works of apologists of Christianity brought up by the logic and culture of thinking of ancient philosophy. Thus, the birth of a new world-view anthropological paradigm, which remains one of the most popular and discursive in the modern world, takes place within the framework of a dialogue between ancient Greek philosophical thought and Old Testament ideas.
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Durrant, Michael. "Transcendence, Instantiation and Incarnation–an Exploration." Religious Studies 29, no. 3 (September 1993): 337–52. http://dx.doi.org/10.1017/s0034412500022381.
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This paper is exploratory. I shall raise the following questions:(1) How is it possible that that which is of its nature transcendent should become immanent or incarnate? In the context of Christian Theology: how is it possible for God to become man?(2) How is it possible for one and the same individual, Jesus of Nazareth, to be both fully God and fully man?In relation to (I) I shall attempt to give an account of how it is so possible for the transcendent to become fully immanent and yet remain full transcendent by appealing to Professor Geach's account of Aquinas's doctrine of ‘Form’. I do not deny that there are difficulties for my attempted account. Some of these difficulties will be embraced in this paper, but clearly not all. Such would be imposible in an exploratory study.
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Artemi, Eirini. "Gnostyk heterodoksyjny i prawdziwy gnostyk w Chrystusie według nauczania Ireneusza z Lyonu." Vox Patrum 69 (December 16, 2018): 39–52. http://dx.doi.org/10.31743/vp.3231.
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The fight against gnostics allowed the holy bishop to develop the Christian doctrine with a perfect way. At first, he showed that the knowledge that heretics sought in vain in mythical narratives was not real. The only real gnosis was love and grace for believers in Christ and they were given to them by the Holy Spirit. Only in Church man can be saved. And the real “gnostics” were not those who rejected and despised their body in order to worship an “incomprehensible God” and “Creator,” but the “spiritual” people who received from the Holy Spirit the resurrection of the flesh and its indestructibility.
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Surovtsev, Evgeny N., and Yuliya S. Pyshkina. "Anthropological system of Gregory of Nyssa in the context of the post-non-classical picture of the world." Aspirantskiy Vestnik Povolzhiya 20, no. 7-8 (April 26, 2020): 49–54. http://dx.doi.org/10.17816/2072-2354.2020.20.4.49-54.
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The model of post-nonclassical anthropology is in a state of scientific discussion and has not been developed. At the same time, an appeal to the patristic heritage can become the foundation of post-non-classical anthropology. Since it is the Christian anthropological doctrine that takes into account the dynamic and variable nature of man, his dominant role in the world and the position of a link between everything in the material world and in the spiritual world can be fully correlated with the main ideas of the post-non-classical worldview and become the basis for a detailed study of a new philosophical anthropology.
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Schmidt, Stephanie. "Conceiving of the End of the World: Christian Doctrine and Nahua Perspectives in the Sermonary of Juan Bautista Viseo." Ethnohistory 68, no. 1 (January 1, 2021): 125–45. http://dx.doi.org/10.1215/00141801-8702396.
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Abstract This article considers questions of authorship in Juan Bautista Viseo’s “Second Sermon for Advent” about “frightful, and terrible signs” of Judgment Day. Although Bautista acknowledges important contributions by Nahua scholars in the production of his Nahuatl-language sermonary, he does not plainly recognize them as coauthors. However, the text itself registers indigenous perspectives. This sermon describes several natural phenomena, such as eclipses, comets, floods, windstorms, and earthquakes, as signs of the Apocalypse. For Nahuas, these phenomena similarly foretold disaster or correlated to storied calamities of ages past. Therefore, the sermon refutes ancestral teachings on celestial signs and age-ending cataclysms, distinguishing so-called lies from doctrinal truth. Yet other passages take a heterodox step in the opposite direction, reinforcing connections between Christian and native thought on world time and portents of doom, or citing figurative “signs” of ancestral tradition that speak to the theme of divine judgment. Such passages, this article demonstrates, suggest Nahua co-authorship.
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Krynicka, Tatiana. "Przymioty i zadania żony według Jana Chryzostoma." Vox Patrum 53 (December 15, 2009): 113–21. http://dx.doi.org/10.31743/vp.4458.
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Like many others Church fathers John Chrysostom considers virginity preferable to marriage. At the same time, being an interpreter of Saint Paul’s doctrine, he repeats that marriage is a splendid God’s mystery (Ephesians 5, 31-33). That is why he explains to the Christian men what kind of women they have to marry in order to become happy husbands, as well as draws Christian wives’ attention to their duties. According to Chrysostom, a man who seeks a wife should follow example of the servant, sent by Abraham back to his homeland to get a bride for his son, Isaac. First of all, he must aim to find a righteous woman. Bride’s wealth, as well as physical beauty are able to make her husband happy only provided that she lives faithfully serving God. Saint John teaches that God expects married Christian women to submit to their husbands, to live a chaste life, to take care of household while the man is about his public business, to be modest in their appearance and manners. Many times he sharply points out women’s vices and faults. On the other hand he holds in high esteem their virtues and sensibility, as well as demands that husbands should love their wives, treat them with respect, be loyal to them. Analyzing female characters pictured by John Chrysostom, we often come across the types well-known through ancient Greek poetry.
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Reynaldi, Christian. "Kitab Suci, Gereja, dan Otoritas: Harmonisasi Doktrin Kecukupan Alkitab dengan Sejarah Gereja." Veritas : Jurnal Teologi dan Pelayanan 18, no. 1 (October 2, 2019): 1–13. http://dx.doi.org/10.36421/veritas.v18i1.318.
Full textAbstract:
Alkitab sebagai Firman Allah merupakan sebuah kredo yang tak terbantahkan di dalam kekristenan. Salah satu implikasi dari keyakinan tersebut adalah munculnya doktrin kecukupan Alkitab. Alkitab dinyatakan cukup untuk mengajarkan manusia menuju kepada keselamatan dan ketaatan yang penuh kepada Allah. Namun bagaimanakah kecukupan Alkitab ini didefinisikan dan diberikan batasan, sebab nampaknya tidak mungkin berteologi tanpa alat bantu apapun. Salah satu alat bantu berteologi yang menarik perhatian penulis adalah tradisi gereja sebab seringkali dipertentangkan antara tradisi dan doktrin kecukupan Alkitab. Akan tetapi benarkah keduanya harus dipertentangkan? Tulisan ini menjawab pertanyaan harmonisasi doktrin kecukupan Alkitab dengan tradisi gereja. Penulis berargumentasi bahwa doktrin kecukupan Alkitab tidak pernah meniadakan tradisi gereja. Tradisi gereja yang mutlak harus dipakai di dalam berteologi secara Kristen adalah Rule of Faith, sebagai rangkuman dari iman kristiani yang sudah ada sejak gereja mula-mula. Tradisi gereja lainnya perlu dievaluasi terlebih dahulu penggunaannya di dalam berteologi.
Kata kunci: kecukupan Alkitab, sola scriptura, tradisi, Rule of Faith, harmonisasi
English: Scripture as the Word of God is an undeniable creed in christianity. One of many implication from this believe is the doctrine of the sufficiency of scripture. Scripture deemed sufficient enough to teach man toward salvation and full obedience unto God. Nevertheless how sufficiency of scripture is defined and confined, because it seems impossible to theologize without any supplements. One of those supplements that interest me is church tradition because people tend to contrast church tradition and doctrine of the sufficiency of scripture. However, shall two of them be contrasted? This writings will answer harmonization between doctrine of sufficiency of scripture and church tradition. I argue that doctrine of sufficiency of scripture never nulify church tradition. The absolute church tradition that use in theologizing as a christian is Rule of Faith, as a summary of christian faith since early church. Another church traditions need to be evaluated whenever they are used in theologizing.
Keywords: sufficiency of scripture, sola scriptura, tradition, Rule of Faith, harmonization
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Evlampiev, I. I. "Leo Tolstoy and the Search for True Christianity in Russian Philosophy." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 90–107. http://dx.doi.org/10.30727/0235-1188-2018-8-90-107.
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In the article the basic principles of L. Tolstoy’s teaching are singled out, which according to his critics testify to its “non-Christian” character. Among these principles, there are emphasis on personal religious experience; emphasis on the importance of reason as the main ability of man in his relationship with God; the understanding of God as an impersonal absolute embracing all that exists. The main principle of Tolstoy’s teaching is the possibility of a person’s merging with God, this leads to the loss of the personality of man; on the other hand, after merging person with God evil, suffering and death become inessential: a religious person must come to an understanding of life as a blessing and realize his own eternity – uncreatedness and indestructibility. Jesus Christ is understood by Tolstoy as a great teacher, and not as a Savior: Christ brought the doctrine of how to make a life good and perfect. Tolstoy denies the idea of a personal bodily resurrection, considering it to be characteristic of Judaism; in the teaching of Tolstoy man is eternal, and death refers only to the empirical level of our existence. It is shown that Tolstoy’s teaching in all these principles coincides with the teaching of Gnostic Christianity. If the hypothesis that the Gnostic apocrypha express the most ancient layer of Christian ideas is true, Tolstoy’s teaching can be recognized as the exact expression of the true, original Christianity.
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Khusainova, G. D. "N.A. Berdyaev About the Human Nature." Adam alemi 486 (December 15, 2020): 71–80. http://dx.doi.org/10.48010/2020.4/1999-5849.07.
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The article analyzes the teachings of the Russian religious philosopher N. A. Berdyaev about man and his essence. It is noted that the basis of this doctrine is its own ontology. In this ontology, adhering to the Christian position as a whole, he nonetheless substantially departs from it. He not only accepts the teachings of J. Boehme, but essentially transforms it. If Böme has Ungrund in God, then Berdyaev places her outside of God. It is Ungrund, according to him that is the source of ontological freedom. In his anthropology, he accepts the ancient idea of man as a microcosm, but since he interprets the cosmos differently than the ancient philosophers, he interprets this idea differently. In addition, he supplements it with the provision that man is not only a microcosm, but also a microtheos. Berdyaev contrasts man and nature, defining man as a supernatural being. Man, Berdyaev claims, has the same attributes as God. The main ones are freedom and creativity. Therefore, according to Berdyaev, man is equal to God and is superior to angels. In his freedom he is almost unlimited: he is free even in the choice between good and evil. Berdyaev, in addition, distinguishes between a person as an individual and a person as a person. It is as a person that a person, according to him, is supernatural, equal to God and has divine attributes.
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Wethmar, C. J. "Die gebed: Enkele gesigspunte in verband met die aard en die inhoud van die Christelike gebed met besondere verwysing na die Heidelbergse Kategismus." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 97–112. http://dx.doi.org/10.4102/ve.v8i1.967.
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Prayer: Some aspects of the nature and content of Christian prayer with special reference to the Heidelberg Catechism This article briefly describes a few basic aspects of the Reformed doctrine on prayer as represented by the Heidelberg Catechism. The focal point of this view is the conviction that prayer is primarily rooted In God's providential acts towards man and only secondarily in man's dialogical relationship to God. The concrete applicability of this basic tenet is then studied by way of a short analysis of the manner In which the Heidelberg Catechism explains the Lord's Prayer. The approach suggested by this Catechism seems to be able to provide solutions to some present day problems experienced with prayer — problems represented by terms such as "lethargy", "resistance" and "distrust".
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Snyder, Harlow Gregory. "“Above the Bath of Myrtinus”: Justin Martyr's “School” in the City of Rome." Harvard Theological Review 100, no. 3 (July 2007): 335–62. http://dx.doi.org/10.1017/s0017816007001617.
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Justin's social context in the city of Rome may seem to have only a tenuous connection with his beliefs about God, his doctrine of the Logos and the other religious commitments for which he ultimately laid down his life. Perhaps, had Justin lived in Athens or Ephesus, he would have written much the same thing. This, after all, is a man deeply moved by Platonist philosophy and the “perception of immaterial things.” Furnished with such Platonist wings, Justin himself would surely claim to soar high over all such mundane realities as the streets, bridges, and buildings of ancient Rome. It is not surprising that the vast majority of scholarship on Justin and other early Christian intellectuals follows him on a similar trajectory.
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Napadysta, V. G. "FROM THE HISTORY OF ST. VOLODYMYR UNIVERSITY: NAZARII ANTONOVYCH FAVOROV." UKRAINIAN CULTURAL STUDIES, no. 1 (4) (2019): 57–61. http://dx.doi.org/10.17721/ucs.2019.1(4).11.
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The article reconstructs the life and analyzes the main thematic components of the creative heritage of Nazariy Antonovich Favorov (1820-1897), Doctor of Theology, a professor who for almost four decades (1859-1897) taught moral theology at the St. Vladimir University and was the rector of the university church. Ideological and political prejudices have led to the long neglect of a highly respected, recognized person both by university tutors corporation and a wide circle of the public. N. A. Favorov is the author of many works on moral theology, in particular, "Essays on the Moral Orthodox-Christian Doctrine", which had seven editions, were highly appreciated by colleagues and for a long time were considered an official textbook on moral theology in Russia. The moralist-theologian concentrates his attention on the problems of the origin of morality, correlation of the morality doctrine with religious and philosophical foundations, the characteristic features of the moral activity subject, freedom of will and substantiation of its significance for the moral existence of man, moral choice, moral qualities and their place and role in the human essence. It was established that the main topics of his creative ideas were predominantly determined by the problems, established in moral theology, but N.A. Favorov did not overlook the issues relevant for academic philosophizing in Ukraine and the Western European ethical discourse of the second half of the nineteenth century. The semantic accents in the substantiation of N.A. Favorov's crea- tive searches were based on the main provisions of the Orthodox religious doctrine. The work of N.A. Favorov, though not entirely original, has a thorough and holistic presentation of the main problems of the moral existence of man, widely spread in the educational space of Ukraine in the second half of the nineteenth century, making his creative legacy important and meaningful in the national historical and cultural context.
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LaGrone, Matthew. "The Anglican Imagination of Matthew Arnold." Journal of Anglican Studies 8, no. 2 (September 7, 2009): 200–218. http://dx.doi.org/10.1017/s1740355309990040.
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AbstractThis essay is an attempt to write Matthew Arnold into the narrative of Anglican thought in the nineteenth century. Overviews of general religious thought in the Victorian era give an appropriate nod to Arnold, but the institutional histories of the Anglican Church have not acknowledged his contributions to defining Anglican identity. In many ways, this is quite understandable: Arnold broke with much of traditional Christian doctrine. But, and just as significant, he never left the Church of England, and in fact he was an apologist for the Church at a time when even part of the clergy seemed alienated. He sought to expand the parameters of permitted religious opinion to include the largest number of English Christians in the warm embrace of the national Church. The essay concludes that the religious reflections of Arnold must be anchored in an Anglican context.
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Эйвазов, Назарий (Вайдас). "The doctrine of the creation of man in the Quran and Orthodoxy: a comparative theological analysis." Theological Herald, no. 1(32) (March 15, 2019): 52–66. http://dx.doi.org/10.31802/2500-1450-2019-32-52-66.
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В статье предпринята попытка произвести сравнительный богословский анализ учения о сотворении человека в двух мировых религиях. Результаты этой работы в перспективе можно использовать для диалога с мусульманами и их просвещения. Актуальность избранной темы несомненна, поскольку конфронтация между мусульманским и христианским миром нарастает, и научные работы, которые могут даже в небольшой степени наладить диалог и взаимопонимание, крайне востребованы. Новизна данной работы заключается в том, что серьезных богословских трудов с системным сравнительным анализом антропологических концепций крайне мало.В данной статье для репрезентации исламского вероучения будет использован в основном текст Корана, который почитается приверженцами всех мусульманских направлений и служит основой мусульманского законодательства как религиозного, так и гражданского. Из исламских направлений в данной статье затронуты вероучения суннитского и шиитского толка, поскольку именно их приверженцы являются в наше время самыми многочисленными, а предание данных общин - наиболее древнее и авторитетное. The article attempts to make a comparative theological analysis of the doctrine of the creation of man in two world religions. The results of this work in the future can be used for dialogue with Muslims and their enlightenment. The relevance of the chosen topic is undoubted, since the confrontation between the Muslim and Christian world is growing, and scientific work, which can even to a small extent establish dialogue and mutual understanding, is extremely in demand. The novelty of this work lies in the fact that there are very few serious theological works with a systemic comparative analysis of anthropological concepts. This article will mainly use the text of the Koran, which is revered by adherents of all Muslim directions and serves as the basis of Muslim legislation, both religious and civil, to represent Islamic dogma. Of the different Islamic sects, the A. concentrates on the creeds of the Sunni and Shiite persuasion, since it is their supporters in our time that are the most numerous, and the tradition of these communities is the most ancient and authoritative.
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West, Helga Sofia. "Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway." Religions 11, no. 7 (July 9, 2020): 343. http://dx.doi.org/10.3390/rel11070343.
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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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Maryukhno, N. "VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 1 (January 2021): 119–29. http://dx.doi.org/10.31548/hspedagog2021.01.119.
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The article examines the socio-political theology of Ivan Prokhanov as a prominent Russian religious and social figure of the early twentieth century, chairman of the All-Russian Union of Evangelical Christians. His critique of the сaesaropapism as structure in the Russian state-church relations of the imperial period is studied. It is proved that Ivan Prokhanov sharply denounced the negative manifestations of caesaropapism, and above all the resistance of the Russian Orthodox Church to constructive reform in accordance with Christian evangelical values. The positions on the church-religious life of the evangelical theologian Ivan Prokhanov and the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev, the leader of the reactionary resistance to any changes, the ideologue of the counter-reforms Alexander III, were compared. In his sharp critique of caesaropapism, he relied on the Christian doctrine of man and society, believing that the legal precondition for overcoming its negative consequences was the separation of church and state, and the need for evangelical awakening of the Russian Orthodox people to gain spiritual freedom.
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May, Richard. "Between God and the world: a critical appraisal of the sophiology of Sergius Bulgakov." Scottish Journal of Theology 74, no. 1 (February 2021): 67–84. http://dx.doi.org/10.1017/s0036930621000065.
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AbstractThe sophiology of Sergius Bulgakov has exerted a significant amount of influence over Anglophone theology over the last decade. Theological figures as significant as Rowan Williams, John Milbank and Paul Fiddes, to name but a few, have positively engaged with and utilised Bulgakov's sophiology within their own theological contributions. Thus, for many, Bulgakov's sophiology has proven to be a fecund source of theological inspiration, especially when articulating the relationship between God and the world. However, historically, Bulgakov's sophiology has been criticised by many Orthodox theologians, who argue that Bulgakov's proposals are theologically flawed and challenge traditional orthodox readings of Christian doctrine. Despite the controversy surrounding Bulgakov's use of Sophia, very few comprehensive, critical studies of Bulgakov's sophiology, spanning its historical development, exist. This article seeks to fill this void at a time when Bulgakov's sophiology is enthusiastically adopted by many without an accompanying critical lens.
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Koroleva, Svetlana. "Soul — Anguish — Perfection: Oscar Wilde’s Dialogue with Kropotkin and Dostoevsky." Nizhny Novgorod Linguistics University Bulletin, no. 52 (December 30, 2020): 112–26. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-112-126.
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Much has already been said about the ‘Russian theme’ in Oscar Wilde’s works. Yet the question concerning Russian sources of the motifs of anguish and the soul’s way to perfection has not yet been cleared up sufficiently. The article aims at defining the particular character of appropriating Petr Kropotkin’s philosophy of anarchism in Wilde’s works in the context of its reference to the notions of ‘Nihilism’ and ‘self-sacrifice’, and through them, to Dostoyevsky’s novels. The basic material of the research is Wilde’s essay ‘Man’s Soul under Socialism’ and his early play ‘Vera; or, The Nihilists’. The key method used in the research is comparative analysis (in the way it is used in comparative literature). The author argues that in these texts, the motifs of Christian self-sacrifice and anguish bring Nihilism (understood as Kropotkin-style anarchism) together with the spiritual psychology of Dostoyevsky and that the way to inner perfection in Wilde’s philosophy of individualism is connected with the concepts of soul, man, and society the writer formulates based on Kropotkin and Dostoevsky. Bringing the notion of ‘soul’ close to the notion of ‘socialism,’ defining Christ as a perfect personality, treating pain and anguish in contemporary society as a way to this sort of person-ality, and opposing inner feelings to outer morals, Wilde combines the philosophy of individ-ualism with the pathos of Kropotkin’s doctrine of anarchism: moral, even Christian at its core. He also adheres to the idea of resurrecting inner morals through anguish and compassion: the idea he appropriated from Dostoyevsky. As a result, in Wilde’s essay the doctrine of individ-ualism turns into a doctrine of the soul’s natural Christianity (holiness) and of resurrection in perfection through a ‘true Socialism.’ In Wilde’s play ‘Vera; or, The Nihilists’ the motifs of personal love and social pain, connected with social disorder and common unhappiness, con-stitute the very image of contemporary man’s way to personal perfection that is philosophical-ly described in his essay nearly ten years later.
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Lavrov, Veniamin V. "Some questions of interaction of theology and jurisprudence in the knowledge of legal phenomena." Russian Journal of Legal Studies 6, no. 3 (April 1, 2020): 98–103. http://dx.doi.org/10.17816/rjls19121.
Full textAbstract:
The purpose of this work is an attempt to outline some issues of possible interaction of theology and jurisprudence in the knowledge of modern legal phenomena. Interaction with Christian theology enables jurisprudence to fill its theoretical models and practical methods by referring to the Christian vision of man and interpersonal relations. The worldview revolution produced by Christianity consists largely in the assertion of the absolute importance and absolute value of the individual. At the same time, personality (a person as a subject of law, which is the bearer of subjective legal rights and obligations) is one of the key concepts in legal science and legislation. In the works on Christian anthropology special attention is paid to the understanding of human creative activity. The term spirituality used by the Russian legislation is closely connected with the theme of creative activity of the person.
At the same time, the spiritual sphere is the main focus of theological research. Theological studies of the question of conscience, a single moral law, can enrich the modern philosophy of law in solving the problem of the relationship between morality and law. The doctrine of the origin of evil (ponerology) developed in Christian theology may be of some interest in the development of criminological theories explaining the causes and origin of crime. The issues of interaction between theology and jurisprudence discussed in this paper cannot claim to be the final solution. Each of these problems can itself be the subject of independent research.
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Kursa, Sławomir Patrycjusz. "Repudium i jego skutki prawne w świetle kodyfikacji Justyniana." Czasopismo Prawno-Historyczne 64, no. 2 (October 31, 2018): 61–81. http://dx.doi.org/10.14746/cph.2012.64.2.03.
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Among the allowable forms of termination of marriage in Justinian law were repudium and divortium. At the time of Christian emperors, however, under the influence of the views of the Christian Church, those practices were often criticised and there were attempts to limit, or restrict their use. The paper deals with repudium at the stage of codification. It must be said that at that stage Justinian did not introduce any radical changes to the existing foundations of the previous regulations. However, he distanced himself from the Church doctrine, and skilfully assessed the social expectations and needs, pointing, at the same time, that termination of marriage is a necessary evil, and it is the innocent children who suffer as a result thereof. Hence the welfare of the children (favor liberorum) was for Justinian one of the main reasons for restricting the right of a unilateral repudiation of marriage. The provisions of the former law that Justinian decided to uphold, were discriminatory against women, particularly with regards to penal sanctions for unjustified repudium. Undoubtedly, his major contribution to the regulation of matrimonial law was recognition of the husband’s incapacity of fulfilling his marriage duties as a ground for the wife’s repudium bona gratia. Another provision that is noteworthy and for which Justinian must be acknowledged is introduction of provisions securing alimony to the abandoned spouse and children in the event of a marriage without dowry. The measures undertaken by Justinian at the codification stage of the reformed matrimonial and family law constitute an unquestioned preliminary draft of the subsequent reformed law made in the Novellae.
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Asuquo, Offiong Offiong. "Pentecostalism and Development: The Role and Prospects of Prosperity Gospel in the Socio-Economic Development of Nigeria." PREDESTINASI 13, no. 1 (February 17, 2021): 35. http://dx.doi.org/10.26858/predestinasi.v13i1.19324.
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The prosperity gospel is a popular doctrine that is taught and practised by many Pentecostal churches in Nigeria. It has enhanced and improved the financial status of many Pentecostal churches thereby enabling them to carry out several projects which have enhanced the socio-economic wellbeing of many people. Such projects include the establishment of schools, universities, printing presses, financial empowerment of members, provision of welfare packages and care for the needy. This paper highlights the meanings of Pentecostalism, prosperity gospel and development. It also attempts to explain how prosperity gospel, in the context of some Pentecostal churches- Living Faith Church (Winners Chapel) and Christian Central Chapel International, among others, have contributed to the socio-economic wellbeing of many. However, this paper acknowledges that there is room for an improvement and expansion of the contributions of prosperity gospel to development in the future. Hence suggestions are given on how to harness, improve and expand the benefits of the prosperity gospel in Nigerian society in the future.
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Salo, Hanna. "ANTHROPOLOGICAL VIEWS OF THE UKRAINIAN DIASPORA THINKERS: RELIGIOUS AND PHILOSOPHICAL INFLUENCES." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 46–50. http://dx.doi.org/10.17721/sophia.2019.13.11.
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The study examines theoretical sources of the Ukrainian diaspora thinkers that influenced ideas about the person. Through the prism of the diversity of their creative heritage, one can identify the peculiar directions of their religious and philosophical vision, which was based on spirit, mind, heart, transcendence, which correlate with the Divine principle of human existence. It is emphasized that the ideas about a person of the Ukrainian diaspora thinkers were influenced, firstly, by religious ideas (ethnic religion, Christian anthropology); secondly, anthropological problems in the works of ancient Rus' thinkers (the development of the idea of cordocentrism); concepts about a person Gregory Skovoroda, Pamfil Yurkevich (the doctrine of the "internal" person, the heart as the focus of spirituality and morality) thirdly, the Western European philosophical anthropological tradition (psychoanalysis, existentialism, personalism, dialogism, etc.). Due to the existing positions, it can be established that the anthropological trend in the religious views of the Ukrainian diaspora was expressed in such positions: the anthropological perspective was comprehended against the background of a religious worldview, which was reflected in the model of the "man-God-peace" relationship. Diaspora scholars have identified man as the highest value, reflected in its everyday orientations and priorities. Their anthropological teaching is based on the existential-anthropological dominant, which largely determines the content and basic structural and semantic aspects of their religious and philosophical heritage. In fact, the assertion and actualization of diaspora discourse took place on the basis of a synthesis of the domestic religious and philosophical tradition and pan-European anthropological ideas. Intertwining into a kind of mosaic, various influences formed the syncretic religious-philosophical doctrine of person, which is key to the writings of diaspora thinkers.
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Kucicki, Janusz. "Witnesses of the Resurrected Messiah." Biblical Annals 9, no. 4 (March 21, 2019): 671–96. http://dx.doi.org/10.31743/biban.3701.
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The dominant classification of Acts as the history of the early Christian Church whose main aim is to present the spread of the nascent movement from a less important part of the Roman Empire (Judea) to the very heart of the Empire (Rome), seems to be supported by Ac 1, 8 which is often taken as a kind of very general a table of contents. However, the rather unexpected end of Acts (a short and laconic account regarding Paul’s period in Rome), and Luke’s approach to and use of his sources, allow us to assume that Luke was aiming rather at a great story involving some main hearos and many other participants than are involved in just one thematic story. Following this assumption, based on the content of Acts, it is possible to individuate two main heroes (Peter and Paul) whose fate is somehow connected with many other persons that are also involved in giving witness to Jesus the Resurrected Messiah. In this study we look at Acts as the story concerning the two the most important witnesses, Peter and Paul, in order to determine their contribution to establishing the structural and doctrinal foundation of the New Israel.
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George, Demetra. "Manuel I Komnenos and Michael Glykas: A Twelfth-Century Defence and Refutation of Astrology." Culture and Cosmos 05, no. 01 (June 2001): 3–48. http://dx.doi.org/10.46472/cc.0105.0203.
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Manuel Komnenos I, Emperor of the Byzantine Empire, composed a defence of astrology to the Church Fathers, in which he asserted that this discipline was compatible with Christian doctrine. Theologian Michael Glykas, possibly imprisoned and blinded by Manuel for political sedition, refuted this defence, claiming that the astrological art was heretical. This is the first time that this exchange of treatises has been translated into any language since their composition in the twelfth-century. The introduction sets these works into their historical framework, a time when the belief in the validity of astrology was held by some of the best scholars of this century as a result of the flood of Arabic astrological translations coming into the Latin West and Greek East. The writings of these two antagonists precipitated anew in mediaeval thought the problem of the correct relationship between man, the celestial bodies and God who dwelled in Heaven.
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Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.
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The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redeemed soul was not fully preserved due to damage to the Vercelli Book collection. This article provides an author's translation of the second version of the poem. The article focuses on the dualism of René Descartes. Thus, an extended version of the Old English poem Soul and Body precedes the dualism of René Descartes, whose main ideas are the duality of the ideal and the material, the independence of the soul and body. The philosophy of René Descartes is to accept a common source – God as the creator who forms these two independent principles that we find in this poem. The spirit, as shown in the work, is the divine principle in man, created in the image and likeness of God, and appears as the highest part of the soul, and the soul, in turn, is the immortal spiritual principle. In the framework of the Judeo- Christian culture, a central doctrine of the presence of the soul arose, suggesting the elevation of man over all other living beings due to the presence of it. According to religious ideology, a person’s position in the dolly and mountain worlds directly depends on the purity of the believer’s soul, on his refusal from sinful thoughts and deeds. As soon as the Judeo-Christian teaching is fixed as the main religion, a person endowed with a soul is considered as the only ration- al creature created in the image and likeness of God. The existence of the soul is not limited only to the Judeo-Christian idea of the world around us, for example, the Quran also contains the idea of the unity of man and soul, and, undoubtedly, the soul of a righteous Muslim ascends to heaven after death.
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Zambelli, Paola. "Pietro Pomponazzis De immortalitate and his clandestine De incantationibus." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 6 (December 31, 2001): 87–115. http://dx.doi.org/10.1075/bpjam.6.05zam.
Full textAbstract:
The importance of Aristotelianism during the Renaissance is one of the points most emphasized in the past twenty years by American historians. In the Faculties of Arts, professors were obliged to illustrate Aristotelian texts and commentaries; but, of course, they did not subscribe to all of the original doctrines of Aristotle: so Van Steenberghen, Kristeller and C. B. Schmitt consider most of them, above all Pietro Pomponazzi (1462-1525), as »eclectics«. Having emerged unscathed from the dispute on his treatise »De immortalitate animae« and on its apologies, Pomponazzi circulated two handwritten treatises which were even more subversive of orthodox beliefs on fate and on the natural causes of prodigies and incantations. From a Stoic point of view and thanks to his readings of Bessarion, Ficino and Giovanni Pico, he analyzed the Neoplatonic theses on chance and determinism, astrology and magic, and the position of man in the universe. His late treatises deal with these questions (free will as attributed to the individual by Christian doctrine and by numerous philosophers, or, instead, the conditioning to which mans body, or his passions, or according to a more radical thesis his entire personality is subjected by the influence of the stars; the great conjunctions of the stars and the cyclical nature of history; the spontaneous generation of man; the capacity of the astrologer and the natural magician to produce incantations and prodigies, etc.).