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Relevant bibliographies by topics / Contributions in theology of grace

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Academic literature on the topic 'Contributions in theology of grace'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 January 2023

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Journal articles on the topic "Contributions in theology of grace"

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Abril, Michael Anthony. "“Heaven and Earth Conspire”: Grace and Nature in Sor Juana's The Divine Narcissus." Horizons 46, no. 2 (December 2019): 296–322. http://dx.doi.org/10.1017/hor.2019.107.

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This essay highlights the dynamic theology of nature and grace expressed within The Divine Narcissus by Sor Juana Inés de la Cruz (1651–95). Inspired by thinkers such as Augustine and Bernard of Clairvaux and, later in her life, an emphasis on the Immaculate Conception, she details an aesthetic relationship between grace and nature: human nature is created to reflect, in grace, the perfect beauty of the incarnate Son of God. Moreover, by securing positive roles for the contributions of women and for indigenous Mexican religious devotion, she highlights the way in which this dynamic between nature and grace recovers the authentic voice of the least in society—those whose voices have been unjustly suppressed by violent domination.

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Doak, Mary. "Sex, Race, and Culture: Constructing Theological Anthropology for the Twenty-First Century." Theological Studies 80, no. 3 (August 15, 2019): 508–29. http://dx.doi.org/10.1177/0040563919856365.

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Pre-Vatican II theological anthropology focused attention on the exercise of human freedom as embodied in time and oriented to community. Post-Vatican II theology has deepened this trajectory by reflecting on the specific conditions and experiences of human embodiment, as well as the cultural and historical contexts that ground efforts to realize the ideal of persons-in-community. This article explores the contributions of theological anthropologies that take seriously gender, race, history, and culture in theology, and argues for further contemporary, enculturated, and embodied reflections on sin and grace.

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GEORGE, ROBERT, DAVID VANDRUNEN, PHILIP TACHIN, and RICHARD J. MOUW. "PANEL ON PUBLIC THEOLOGY." Unio Cum Christo 6, no. 2 (October 1, 2020): 235. http://dx.doi.org/10.35285/ucc6.2.2020.pan.

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1. How Is Your Position Fitted To Address The Problems Of Public Theology? 2. Does Natural Theology Have A Contribution To Make To Public Theology? 3. How Do You Conceive Of Law And Gospel In Relation To Social Issues? 4. What Is The Role Of Common Grace In The Present Secular Situation In The West? 5. What Would Be The Best Outcome Of The Present Secularization Other Than Christ’s Return? 6. From Your Point Of View, What Is The Major Problem With Other Positions? KEYWORDS:

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McDuffie, David C. "The Epic of Evolution and a Theology of Sacramental Ecology." Religions 10, no. 4 (April 1, 2019): 244. http://dx.doi.org/10.3390/rel10040244.

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The ‘Epic of Evolution’ is the scientific story that reveals that we live in an approximately 14-billion-year-old universe on a planet that is approximately 4.6 billion years old and that we are a part of the ongoing process of life that has existed on Earth for 3.5–4 billion years. This article focuses on the religious and ecological significance of the evolutionary epic in an effort to seamlessly connect the ecological value attributed as a part of an understanding of the evolutionary connectedness of life on earth with the Divine grace understood to be present in Christian sacramental worship. With a particular emphasis on the Eucharist, I argue that the sacramental perspective of grace being conveyed through material reality provides the potential for Christian sacramental tradition to make a significant contribution to protecting the threatened ecological communities of our planet. By incorporating William Temple’s concept of a ‘sacramental universe,’ I propose that the grace that is understood to be present in the substances of the bread and wine of the Eucharist points outward so that it can also be witnessed in all of God’s ongoing Creation. When the Eucharist is understood as taking place in a sacramental universe from which ecological grace flows; the incarnation can be recognized not as a one-time event but as an ongoing sacramental process through which God is revealed through the perpetual emergence of life. Consequently, as the primary form of sacramental worship in Christian tradition, the Eucharistic witness to the incarnation of God in Jesus and thanksgiving for life overcoming death provide Christians with a ritual orientation for recognizing the incarnational presence of God as an ever-present reality potentially witnessed in all that is. Therefore, the formal sacrament of the Eucharist is a part of a broader sacramental ecology of earthly life in which the presence of Divine grace can be witnessed in all aspects of the natural order. As a result, connecting Eucharistic grace with the value associated with an awareness of the ecological and genetic connectedness of all forms of life serves as a mutual enrichment of sacramental tradition and contemporary efforts to protect life on Earth.

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Pieterse, H. J. C. "'n Dialogiese kommunikasieteorie vanuit 'n Prakties-Teologiese perspektief." Verbum et Ecclesia 9, no. 2 (July 18, 1988): 181–95. http://dx.doi.org/10.4102/ve.v9i2.989.

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A dialogical theory of communication from a practical theological perspective For our practical theological reflection on the communication of the gospel in ministry, we need a sound theory of communication. We choose for a dialogical theory of communication which suits the nature of Christian communication. This theory is developed with insights from theology and philosophy. The roots of a dialogical theory of communication are found in the thoughts of Socrates, Plato en Augustine. Kierkegaard is seen as the founder of the modern dialogical theory of communication, whilst the contributions of Buber, Jaspers, Gadamer and Habermas are traced. In an era of mass communication and propaganda, Christians need a communicative context where dialogue, freedom and an existential experience of God's love and grace can develop.

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Noble, Thomas A. "John Wesley as a theologian:." Evangelical Quarterly 82, no. 3 (April 30, 2010): 238–57. http://dx.doi.org/10.1163/27725472-08203004.

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The twentieth century saw a revival of interest in John Wesley as a theologian, but whereas the standard treatments of his theology have arranged his thought in the customary shape of Systematic Theologies, this article takes the shape of Wesley’s theology from the way he arranged and prioritized his doctrines pastorally in his Standard Sermons. This demonstrates that he began with the evangelical doctrine of the Reformation on Justification and the Atonement (focusing on Christ), understood regeneration and assurance in relation to the Holy Spirit, and saw the sovereign grace of God the Father as extending to ‘all his works’. The underlying structure is Trinitarian. His much misunderstood doctrine of ‘perfection’ was inherited from the Fathers and was his most creative contribution to Evangelical theology, but needs further development and clarification.

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Vos, Antonie. "Paul Helm on Medieval Scholasticism." Journal of Reformed Theology 8, no. 3 (2014): 263–83. http://dx.doi.org/10.1163/15697312-00803003.

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Berkouwer and Pinnock embraced deterministic Calvinism when they were young theologians. However, later on they started to revolt against the ‘Calvinism’ of their youth and Dort. Paul Helm never joined or affirmed this uprising. It is not that I revolt against Dort, but I defend that Reformed scholasticism, including Dort, was never a kind of theological necessitarianism—this in contrast with John Calvin’s theology. Instead, classic Reformed scholasticism offers us a theology of contingency and individuality, of goodness and will, and of freedom and grace. Rediscovering this comforting historical reality is a gift and a joy. Helm argues that he cannot embrace this viewpoint. However, this present contribution demonstrates that he misinterprets the core structure and the medieval foundation of classic Reformed theology and philosophy. It is the latter that form the basis of Reformed systematic theology and the necessity-contingency, the synchrony-diachrony, as the necessity of the consequence-consequent and the secundum compositionem/divisionem distinctions show.

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Byrne, Patrick. "ECOLOGY, ECONOMY AND REDEMPTION AS DYNAMIC: THE CONTRIBUTIONS OF JANE JACOBS AND BERNARD LONERGAN." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 5–26. http://dx.doi.org/10.1163/156853503321916192.

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AbstractBernard Lonergan, S.J. and Jane Jacobs have devoted much of their intellectual careers to thinking out the dynamic natural-human environment. Lonergan and Jacobs worked in very different lines of research - systematic theology and urban economics, respectively. Despite predictable differences in their thought, there are also remarkable commonalities in their analyses. Both thinkers have argued that the same dynamic principles that govern the functioning of natural ecologies are also to be found when human social and economic systems function well, but are absent when human systems go wrong. Both have argued that the violation of principles that pertain to natural ecologies is destructive not only of the natural environment, but of communal and economic well-being as well. Jacobs came to prominence with the 1961 publication of her classic, The Death and Life of Great American Cities. She has since gone on to extend her analysis to the unique characteristics of urban economics in several books and articles. In her most recent book The Nature of Economies (2000), Jacobs draws the results of her previous work on urban economic patterns into a synthesis with recent insights into biological systems. She argues that exactly the same principles (or "processes" as she prefers to call them) that sustain vital, evolving natural ecologies also underpin robust and dynamic economies. Where Jacobs's work gives a richly detailed account of the processes shared alike by natural and human systems, Lonergan developed a parallel, integral account of natural processes, human social and economic organization, and the "economy of salvation." In his classic work, Insight, Lonergan argues that the dynamics of human innovations and self-correction correspond in striking ways to the emergence, growth, development, and decline in the natural order. Unlike natural ecologies, however, the possibilities of genuine social and economic development are distorted, Lonergan argues, by the forces of "bias." In his role of theologian, Lonergan goes on to explore how divine grace heals the distorted dynamics of natural and human ecologies.

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Dobrzyński, Andrzej. "Maryja w życiu Kościoła w przepowiadaniu biskupa Karola Wojtyły w 1963 roku." Analecta Cracoviensia 40 (January 4, 2023): 91–114. http://dx.doi.org/10.15633/acr.4007.

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The article “Mary in the life of the Church in bishop Karol Wojtyła’s discourses said in 1963” concerns a special time when the Polish catholic Church was preparing to celebrate the Millennium of Christianity in 1966 and the Second Vatican Council had been held in Rome from 1962 to 1965. Bishop Wojtyla organized the Marian Days in the Archdiocese of Cracow in 1963. It was an opportunity to make deeper and deeper the role of devotion to the Mother of Christ in the spiritual lives of people and in the Church. The originality of the article consists in analyzing pastoral writings, some of which have never been published.Bishop K. Wojtyla’s understanding of the title of Mary as Mother of the Church is rooted in the theology of Redemption and in the theology of divine grace. He underlined that Mary had cooperated closely with his Son in redeeming people, and she has continued to help as Mother of Divine Grace. Bishop Wojtyla was convinced that Mary was the Mother of the Church not only because of being an important role model for people but also because of conserving her specific role in the Redemption. Her role regarding the Church consists in procuring the fruits of Redemption of her Son for all humanity. This is the rison why bishop Wojtyla, during the second session of the Vatican Council, proposed the Marian chapter as the second one of the Dogmatic Constitution of the Church Lumen Gentium. The article is a new contribution to the Mariology of Karol Wojtyla – John Paul II.The traditional devotion to Mary was an important source for the bishop of Cracow. The article shows the pastoral care of bishop Wojtyla in his desire to make the traditional devotion theologically profound. Important to him as well were the anthropological and social aspects of Marian devotion.

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Holm, Neil. "Identity Formation through Classroom Conversations and Collaboration with the Spirit." Journal of Christian Education os-50, no. 2 (September 2007): 45–54. http://dx.doi.org/10.1177/002196570705000206.

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Miroslav Volf argues that God intends human beings to be co-workers with God in completing creation. Teachers in the classroom can be co-workers with God through the formation of students. Formation occurs, in part, through mutual relationships such as those between the person of the teacher and the person of the pupil. Conversations are important to formation and the Holy Spirit makes a major contribution to revelatory conversations. Martin Buber, Parker Palmer, Rowan Williams, and Simone Weil show how conversations contribute to formation and to the creation of a mutual presence and grace between conversational partners so that there is an exchange of words and feelings that resonates with the creative word of God working in the depths of the identity of each person. This process is described as a spiritual theology of teaching.

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Dissertations / Theses on the topic "Contributions in theology of grace"

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Hoang, Linh N. "The nature and grace controversy at the mid-century the contributions of Henri de Lubac and Karl Rahner /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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陸紅堅. "卡爾・巴特神學中三一進路的立約恩典觀 = Trinitarian understanding of grace as covenant in the theology of Karl Barth." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1143.

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Scott, Shawn A. "A study in transitions : Wesley's soteriology." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60096.

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The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

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Kang, Kevin Woongsan. "Jonathan Edwards' understanding of the distinction between common grace and saving grace." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Adams, Kevin J. "Preaching grace to image-saturated audiences building a grace-full congregation in a video-shaped world /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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O'Leary, Stephen John. "Nature and grace : resources for a theology of grace in the theology of Gregory Palamas, Thomas Aquinas and Martin Luther." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15804.

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Bibliography: leaves 119-124.
This project arises out of an interest in the theology of grace and the theological question of the relationship between nature and grace. It rests on the conviction that a complete theology of grace can only be developed if due account is taken of the different approaches to the theology of grace adopted by the three main Christian traditions, namely Orthodoxy, Catholicism and Protestantism. It is axiomatic to this project that an adequately complete theology of grace which draws on all three traditions has not yet been developed. Another central conviction on which this project rests is that the position adopted on a fundamental theme like nature and grace will determine to a large extent one's position on less fundamental themes. This is an attempt, then, to show how the ideas of three formative theologians on "nature and grace" can benefit the development of a comprehensive doctrine of grace today.

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Boulos, Wahib Helmy Kozman. "St Athanasius of Alexandria's doctrine of grace." Thesis, Durham University, 1991. http://etheses.dur.ac.uk/1567/.

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Buerger, Martin A. "Judgment and grace in the wilderness narratives." Portland, OR : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Frost, Ronald Norman. "Richard Sibbes' theology of grace and the division of English reformed theology." Thesis, King's College London (University of London), 1996. https://kclpure.kcl.ac.uk/portal/en/theses/richard-sibbes-theology-of-grace-and-the-division-of-english-reformed-theology(55d469be-0faf-40de-b3aa-083339005c0f).html.

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Wrisley, Shelby Katherine Joan. "The Vir Hierarchicus: St. Bonaventure's Theology of Grace." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107899.

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Thesis advisor: Stephen F. Brown
The purpose of this dissertation is to provide a systematic account of St. Bonaventure of Bagnoregio’s doctrine of grace. More particularly, the dissertation argues that a systematic account of this kind can only be provided by attending to that doctrine through his theology of hierarchy, a methodology that derives from the Seraphic Doctor’s own claim in the Legenda Maior that St. Francis was a vir hierarchicus, or a “hierarchical man.” Throughout the course of his theological career, the Seraphic Doctor defines sanctifying grace as a created influentia that “hierarchizes” human beings by purifying, illuminating, and perfecting them from within, thus causing them to become a “similitude” of the Trinity. This dissertation explains what this means and why it matters. Methodologically, the dissertation proceeds in three parts. Part I, “Theological Foundations for Bonaventure’s Doctrine of Grace,” lays the necessary groundwork for the rest of the project in two ways: first, by introducing three historical figures whose work will provide indispensible theological contexts for approaching Bonaventure’s doctrine of grace, namely, Pseudo-Dionysius, Thomas Gallus, and Alexander of Hales; and second, by introducing the Seraphic Doctor’s own theology of hierarchy as he inherited it from these sources. Part II, “Bonaventure’s Doctrine of Grace,” then builds upon these foundations to present a systematic account of that doctrine as it developed in some of his most important works throughout his career as a theologian. Part III, “Theological Implications of Bonaventure’s Doctrine of Grace,” concludes the dissertation by exploring how that doctrine can inform scholarship on Bonaventure’s theological anthropology, Christology, and theology of sanctity, respectively
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Books on the topic "Contributions in theology of grace"

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God's grace and human action: 'merit' in the theology of Thomas Aquinas. Notre Dame: University of Notre Dame Press, 1995.

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Scully, J. Eileen. Grace and human freedom in the theology of Henri Bouillard. Ottawa: National Library of Canada, 1994.

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Aureada, José Antonio E. The language of the grace of God: A re-evaluation of the analogical character of sanctifying grace according to St. Thomas Aquinas. Romae: Pontificia Studiorum Universitas a S. Thoma Ag. in Urbe, 1994.

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Lonergan, Bernard J. F. Grace and freedom: Operative grace in the thought of St. Thomas Aquinas. Toronto, Ont: University of Toronto Press, 1988.

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Grace and responsibility: A Wesleyan theology for today. Nashville: Abingdon Press, 1995.

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Spinks, Bryan D. Two faces of Elizabethan Anglican theology: Sacraments and salvation in the thought of William Perkins and Richard Hooker. Lanham, Md: Scarecrow Press, 1999.

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Lonergan, Bernard J. F. Gnade und Freiheit: Die operative Gnade im Denken des hl. Thomas von Aquin. Innsbruck-Wien: Tyrolia-Verlag, 1998.

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Yul, Kim, ed. Ŭnchʻong kwa chayu. Sŏul Tʻŭkpyŏlsi: Katʻollik Chʻulpʻansa, 2005.

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The scripture way of salvation: The heart of John Wesley's theology. Nashville: Abingdon Press, 1997.

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Raj, Joseph Jaswant. Grace in the Saiva Siddhāntham and in St. Paul: A contribution in inter-faith cross-cultural understanding. Madras: South Indian Salesain Society, 1989.

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Book chapters on the topic "Contributions in theology of grace"

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Collins, Drew. "Apologetics and the Provisionality of the Living Jesus: Hans Frei’s Contribution." In The Grace of Being Fallible in Philosophy, Theology, and Religion, 89–110. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55916-8_6.

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Volf, Miroslav. "The Grace of Not Remembering." In Balkan Contextual Theology, 215–30. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003157915-15.

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D'Isanto, Luca. "Kenotic existence and the aesthetics of grace." In Secular Theology, 167–86. London: Routledge, 2021. http://dx.doi.org/10.4324/9780203866542-11.

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Ponder, Justin. "“All Is Grace”: Sound and Grace in Robert Bresson’s Diary of a Country Priest." In Art Cinema and Theology, 25–65. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58556-7_2.

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Goizueta, Roberto S. "Grace, Sin, and Salvation." In The Wiley Blackwell Companion to Latino/a Theology, 215–30. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118718612.ch12.

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Moore, Mary Elizabeth. "Parenting Elders: Finitude, Gratitude, and Grace." In Parenting as Spiritual Practice and Source for Theology, 221–36. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-59653-2_12.

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Peperzak, Adriaan T. "A Re-Reading of Heidegger’s “Phenomenology and Theology”." In Contributions to Phenomenology, 317–37. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01707-5_18.

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Bancalari, Stefano. "Between Physics and Theology: Heidegger, Philosopher of Science." In Contributions to Hermeneutics, 253–69. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56566-4_15.

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Miller-McLemore, Bonnie J. "Introduction: The Contributions of Practical Theology." In The Wiley-Blackwell Companion to Practical Theology, 1–20. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch.

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Stafford, John K. "Grace, Sin, and Nature: Richard Hooker’s Theology of Baptism." In Studies in Early Modern Religious Reforms, 185–205. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0319-2_12.

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Conference papers on the topic "Contributions in theology of grace"

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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Tincu, Daniel. "On Community in the Political Theology of Jacob Taubes." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/65.

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The present paper aims to analyse through a systematic approach the notion of “community” encountered in the works of Jacob Taubes. Under a theologico-political scenario, the author discusses the political framework of Saint Paul in his Letter to the Romans. According to Taubes, the Apostle inaugurates a new type of sovereignty — acquired by the grace of God, and not by the divine law. Ultimately, the plan of Paul is to create a new “life” for the community of Christians through spirit (gr. πνεῦμα) and the highest form of love (gr. ἀγάπη). According to the author, the Letter to the Romans perfectly illustrates the transformation of the political, where the idea of hierarchy is replaced with the one of equilibrium; under this equation religion is not authority, but participation in community. From a more practical point of view, the political theology of Jacob Taubes is interested in answering the following dilemma: how is it possible for a community that sees its Lord crucified on the Cross not to create rebellions, but, on the contrary, to generally cultivate an obedient attitude towards state authority? Ultimately, while mapping the author’s understanding of community, the paper also brings into attention what the transformation of the political means for Taubes and why political theology is the scenario that accommodates the revolutionised community.

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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.

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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.

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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.

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Ghorbanian Zolbin, Maedeh, Khadijah Kainat, and Shahrokh Nikou. "Health Information Literacy: The Saving Grace During Traumatic Times." In Digital Support from Crisis to Progressive Change. University of Maribor Press, 2021. http://dx.doi.org/10.18690/978-961-286-485-9.22.

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t When it comes to engaging with health information in their daily lives, people face different challenges. In the context of COVID-19, the aim of this study is to determine whether health information literacy can assist people in making informed health-related decisions. An empirical study was conducted to investigate such an effect. Building on a dataset composed of 155 respondents, the research model was examined through structural equation modelling. The results showed that health information literacy – as an individual ability – not only influences health decision making but also has a direct impact on the awareness of the challenges imposed by the current pandemic situation. In addition, the results show that too much information leads to information fatigue, and consequently negatively impacts decision making. The findings of this paper show that the concept of health information literacy should be understood and developed separately from the health literacy concept. Theoretical contributions and practical implications are discussed.

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Jin, Shuanggen, and Guiping Feng. "Uncertainty of grace-estimated land water and glaciers contributions to sea level change during 2003–2012." In IGARSS 2016 - 2016 IEEE International Geoscience and Remote Sensing Symposium. IEEE, 2016. http://dx.doi.org/10.1109/igarss.2016.7730617.

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Atay, Rıfat. "REVIVING THE SUFFA TRADITION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.

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In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revive the Suffa tradition in two ways. First, by resembling the first Suffa Companions himself. The four guiding principles traced in the lives of the Suffa Companions (single, simple, humble and pious) can be found in the daily life of Gülen. Thus, this paper suggests that Gülen is often mistaken as a Sufi when in fact he can be considered a member of the Suffa. Secondly, Gülen has been consistently provid- ing personal tutelage over the last two decades to hundreds of theology graduate students. Students gain admission to Gülen’s informal school by passing a rigorous exam in Islamic sciences and Arabic. Thereafter awaits them extensive study and an ascetic lifestyle. Students can remain as long as they wish, some for even as long as ten years. Gülen has been known to have had up to 40 students at times, although given his ill-health this number has dropped to 15 in recent years. In their lifestyle, daily programme and efforts post ‘graduation’ these students resemble the first Suffa Companions.

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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.

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