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Journal articles on the topic 'Doctrine of man'
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1
BONNER, Gerald. "Augustine's Doctrine of Man." Louvain Studies 13, no. 1 (January 1, 1988): 41–57. http://dx.doi.org/10.2143/ls.13.1.2013960.
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Torrijos-Castrillejo, David. "Proclaiming the Divine Logos to the Man of the Future." Studia Nauk Teologicznych PAN, no. 16 (December 2, 2021): 137–54. http://dx.doi.org/10.31743/snt.12456.
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This paper studies the cooperation of theology in the new evangelization in societies of ancient Christian tradition which are suffering an advanced process of secularization. It begins with Spain, where a recent debate on the influence of Christian intellectuals on social life suggests the ineffectiveness of ecclesiastical resources in transmitting the rich Catholic doctrinal heritage. Then the author deals with the idiosyncrasy of contemporary man, which lies near the one of the immediate future’s man: an uprooted subject who does not believe that life has any meaning, is deeply marked by emotivism and attaches little significance to truth. The theology of tomorrow cannot feed this emotivism but must be proactive in its own way. The proclamation of the Gospel is not different from the exposition of the Church’s doctrine. To detach evangelization from the teaching of Christian doctrine cannot help the encounter with Christ. In order to succeed in transmitting this doctrine by making it suggestive, theologians should work together with experts in communication.
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Malivskyi, A. M. "DOCTRINE OF MAN IN DESCARTES AND PASCAL." Anthropological Measurements of Philosophical Research, no. 16 (December 23, 2019): 133–42. http://dx.doi.org/10.15802/ampr.v0i16.188893.
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İlhan, LÜTEM. "Harry Truman : The Man And His Doctrine." Ankara Üniversitesi SBF Dergisi 47, no. 1 (1992): 1. http://dx.doi.org/10.1501/sbfder_0000001537.
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Swinburne, Richard. "Could God Become Man?" Royal Institute of Philosophy Lecture Series 25 (March 1989): 53–70. http://dx.doi.org/10.1017/s0957042x0001124x.
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The central doctrine of Christianity is that God intervened in human history in the person of Jesus Christ in a unique way; and that quickly became understood as the doctrine that in Jesus Christ God became man. In AD 451 the Council of Chalcedon formulated that doctrine in a precise way utilizing the current philosophical terminology, which provided a standard for the orthodoxy of subsequent thought on this issue. It affirmed its belief in ‘our Lord Jesus Christ, … truly God and truly man, … in two natures … the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person’. One individual, one thing that is; and being a rational individual, one person. An individual's nature are those general properties which make it the sort of individual it is. The nature of my desk is to be a solid material object of a certain shape; the nature of the oak tree in the wood is to take in water and light, and to grow into a characteristic shape with characteristic leaves and give off oxygen. Chalcedon affirmed that the one individual Jesus Christ had a divine nature, was God that is; and it assumed that the divine nature was an essential nature.
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Pidluzhna, Olha. "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith." Ukrainian Religious Studies, no. 83 (September 1, 2017): 109–16. http://dx.doi.org/10.32420/2017.83.775.
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In the article by О.Pidluzhna "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith" it is pointed out that Pentecostals do not have the doctrinal corpus of documents of their faith unified for all communities. This gives rise to certain difficulties in their own self-presentation and agreement with each other, as well as in scientific attempts to interpret Pentecostal practices. The author proves that the doctrine of saving man in Pentecostal is the most multifaceted and perfect, it is almost impossible to find differences for the existence of other interpretations, otherwise it will contradict the Holy Scripture. An attempt has been made to emphasize the study of the main components of the biblical doctrine of human salvation within the theology of the Assemblies of the Churches of God, in contrast to the scientific generalized joint experience of the classical Pentecostals and charismatics.
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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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Karľa, Michal. "Peirce’s Doctrine of Man-Sign and its Logical Antecedents." American Journal of Semiotics 31, no. 3 (2015): 277–84. http://dx.doi.org/10.5840/ajs2016227.
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Mary, Eirene, Samuel Udau, and I. Putu Ayub Darmawan. "Theological knowledge internalization in man and sin doctrine learning." International Journal of Humanities and Innovation (IJHI) 5, no. 1 (March 28, 2022): 1–7. http://dx.doi.org/10.33750/ijhi.v5i1.130.
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The learning pattern of the Dogmatics course tends to be directed at mastering and memorizing Christian doctrines, and participants find it difficult to connect Christian doctrines learned to real-life realities. The course materials become things to memorize, not things to believe. In the Dogmatics learning process, a learning pattern that can improve understanding of course materials and be applied in everyday life is needed. This research aims to describe the application of the combined teaching method to improve participants' understanding of course materials and to be able to relate them to daily life. It is descriptive &qualitative research. The research was conducted at Simpson Theological Seminary Ungaran on the odd semester of 2020/2021 Academic Year. The objects of this research were 15 participants and lecturers of Christian Religious Education major participating in the Dogmatics I course. The results show that applying a combination of lecture and Q&A methods could improve participants' understanding of course material and connect lecture material to daily life. Evaluation of learning outcomes showed a good level of understanding of the course material, in which participants could connect the concepts in learning to everyday life
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Ambler, Wayne H. "Aristotle's Understanding of the Naturalness of the City." Review of Politics 47, no. 2 (April 1985): 163–85. http://dx.doi.org/10.1017/s0034670500036688.
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The characteristically Aristotelian defense of the city's authority over its members is summarized in the statements “every city exists by nature” and “man is by nature a political animal.” These doctrines distinguish Aristotle not only from such of his predecessors as the Sophists and Plato but also from two leading schools of contemporary political thought, liberalism and Marxism. Aspiring to assess the merits of Aristotle's unique approach to the problem of political authority, this paper examines Aristotle's teaching on the relationship between nature and the city. This relationship is shown to be far more complex than is implied in the doctrine that the city is natural. I conclude by wondering why Aristotle addressed the problem of political authority with a doctrine he shows to be merely provisional and why he addressed it with this particular provisional doctrine.
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Ansor, Muhammad. "ISLAM AWAL, RIDDAH, DAN PRAKSIS KEBEBASAN BERAGAMA: REINTERPRETASI HADIS MAN BADDAL DÎNAH FAQTULÛH." MUTAWATIR 5, no. 2 (September 28, 2016): 273. http://dx.doi.org/10.15642/mutawatir.2015.5.2.273-296.
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A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more political in nature. Essentially, Islam allows people to convert to and from Islam, in the absence of criminal punishment under a sentence of death.
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Shogren, Gary S. "The ‘Wretched Man’ of Romans 7:14–25 as Reductio ad absurdum’." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 2 (September 12, 2000): 119–34. http://dx.doi.org/10.1163/27725472-07202002.
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The identity and significance of the ‘Wretched Man’ of Romans 7 has intrigued scholars since patristic times. Rom 7:14–25 should be studied within the theological context of the Jewish doctrine of the Two Impulses and within the rhetorical context of Romans. With this parody of the Two Impulse doctrine, Paul protects himself from charges of apostasy from the Torah, and at the same time demonstrates the universal need for the gospel.
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Beck, Peter. "The fall of man and the failure of Jonathan Edwards." Evangelical Quarterly 79, no. 3 (April 30, 2007): 209–25. http://dx.doi.org/10.1163/27725472-07903002.
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Creating a coherent doctrine of the fall of man requires of theologians, both past and present, an intellectual effort of Herculean proportions. Jonathan Edwards, regularly described as America’s greatest theologian, struggled to present a coherent interpretation of events in the Garden of Eden that led to Adam’s rejection of God’s righteous plan in favor of an inferior alternative. In light of Edwards’ profound work, Freedom of the Will, this theological dilemma becomes all the more complex. The key to Edwards’ understanding of Adam’s Edenic purity and his mysterious choice of rebellion is found in the doctrine of self-love wherein Adam responded to the innate principle of self-love, choosing that which appeared most pleasurable at that time.
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이윤철. "Aristotle’s Reading of the Man-Measure Doctrine: Infallibilism and Relativism." CHUL HAK SA SANG - Journal of Philosophical Ideas ll, no. 53 (August 2014): 101–64. http://dx.doi.org/10.15750/chss..53.201408.004.
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Jones, Edward G. "The Impossible Interview with the Man of the Neuron Doctrine." Journal of the History of the Neurosciences 15, no. 4 (November 22, 2006): 326–40. http://dx.doi.org/10.1080/09647040600649319.
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Lvоvа, O. "Legal doctrine: axiological dimension." Yearly journal of scientific articles “Pravova derzhava”, no. 33 (September 2022): 174–85. http://dx.doi.org/10.33663/1563-3349-2022-33-174-185.
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Introduction. The question of the nature of scientifi c doctrine and its signifi cance in the legal fi eld needs to be reconsidered in view of the standards that have become fundamental to the development of democracies and the idea of human rights and freedoms. Legal scholars must critically rethink the work of the previous period, suggest new approaches to solving current problems and ways to solve them. Such a rethinking at the scientifi c level should be transformed into a specifi c legal doctrine that will fi ll the legal norm with new values. The purpose of the article. Аnalysis of the axiological aspect of legal doctrine, which can be a connecting point in terms of its content and law enforcement and law enforcement purposes. Issues of legal and illegal restrictions are studied. Since legal doctrine has axiological features in its content, it is possible to trace their manifestation by comparing the opposite regimes under which legal doctrines were formed. In particular, the reality of the Soviet era denied the right as an independent social and regulatory regulator. With the collapse of the USSR there was a sharp change in the subject of scientific research in the fi eld of law, new methodological directions are formed, scientific schools are updated, scientifi c legal doctrines of already free, democratic Ukraine are formulated. Renewal of the legal doctrine of already independent science contributed to the constitutional approval of new, progressive values, including - man as the highest social value, its inalienable natural rights, the principle of the rule of law, justice and more. There is also a distinction between the understanding of law and law. Thus, doctrine is the key to understanding yesterday’s and today’s perception of law. It is the basis of legal analogies and concepts, institutions and norms, which logically combines and directs in the appropriate social direction in order to preserve and affi rm fundamental legal values. Value imbalances will lead to crises both in society as a whole and in the sphere in which certain values are leveled, and this is often due to the notion of what is moral or immoral, and often such criteria become fundamental in determining social values, legal doctrines and, accordingly, legal law. Based on the analysis of the relationship and interaction of scientifi c doctrine, legal understanding and lawmaking, it is noted that common to all this is a holistic axiological approach. Scientifi c doctrine transforms the eff ect of law and its value content into a specifi c legal document. At one time, such ideals were embodied, for example, in the Universal Declaration of Human Rights. Conclusions. Thus, the doctrine becomes the basis for the creation of quality law, which gives lawmaking and law enforcement activities, as well as legislation, axiological content. On the one hand, the doctrine is a years-old theoretical basis for lawmaking; on the other, it objectifi es the results of scientifi c research in the form of fundamental legal ideas and concepts. Key words: axiology of law, rule of law, law, law, legal doctrine, lawmaking
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Ghazi ALI, Iman. "NATURE FOR THE ROMANTICS." International Journal of Education and Language Studies 1, no. 1 (December 1, 2020): 12–28. http://dx.doi.org/10.47832/2791-9323.1-1.2.
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The Romantic doctrine is one of the modern doctrines that had a great impact on the development of world literature in general because of the principles it came with to end the long-standing dominance of the classical doctrine in Europe and extended its dominance from the seventeenth to the nineteenth century. However, the Romantic doctrine, with its new ideas and new principles Which was characterized by renewal, flexibility, imagination and dreaming ended the dominance of the classical doctrine, and the romantic doctrine of religion and religious ideas in literature restored their existence as well as revived popular and Christian literature that was neglected in the classical era, as well as the romantic doctrine nourished the spiritual aspect of man and navigated within his feelings and in the labyrinths of his imaginations and inner feeling. Romanticism was particularly concerned with nature, and almost all of its writers were excessively interested in nature. This interest began with Jean-Jacques Rousseau, who is considered the father of romance and romantics, who gave nature a special attention, and he considered city life to be against the healthy innate life. Most romantics are considered the person who grows up in The countryside is closer to common sense due to its proximity to nature and an atmosphere that is not disturbed by city life, which is based on principles and relationships that are more complex and far from common sense.
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Evatov, Salimjon. "THE ESTABLISHMENT OF SUFIS AND PHILOSOPHICAL DOCTRINE IN CENTRAL ASIA." Oriental Journal of Social Sciences 02, no. 01 (February 1, 2022): 9–19. http://dx.doi.org/10.37547/supsci-ojss-02-01-02.
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The mystical-philosophical doctrines of Central Asia are not just a general term, but include the study of certain issues in the universe and man, nature and society within the circle of philosophy and mysticism, as well as problem analysis and methodology. This article examines the mystical and philosophical teachings in Central Asia.
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Nwachukwu-Agbada, J. O. J. ""One Wife Be for One Man": Mariama Bâ's Doctrine for Matrimony." MFS Modern Fiction Studies 37, no. 3 (1991): 561–73. http://dx.doi.org/10.1353/mfs.0.0748.
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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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Muhammad, E. Anthony. "Countering the "Phenomenology of Whiteness": The Nation of Islam's Phenomenology of Blackness." Puncta 4, no. 1 (December 2021): 19–37. http://dx.doi.org/10.5399/pjcp.v4i1.2.
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The Nation of Islam (NOI) has intrigued American society since its inception in 1930. Historically, the religio-nationalist organization has been the object of admiration for its uncanny ability to reform the lives of downtrodden blacks. At the same time, the NOI has garnered condemnation for the controversial, racialized and divisive doctrine that it espouses. This condemnation has led to a dismissal of the NOI’s doctrine as reactionary, bigoted, and fanciful myth-making. In recent decades however, scholars have begun interrogating the doctrine of the NOI. Rather than dismissing it, scholars in various fields have recognized the critical and phenomenological nature of its doctrine as it goes about the “mental, physical, and spiritual resurrection” of black Americans. In this article, I interrogate three of the most controversial claims of the NOI: The White man is the devil, the Black man is God, and its endorsement of the separation of Blacks into their own territory. Viewed through the lens of phenomenology, I submit that the NOI’s doctrine and actions should be viewed as the establishment of an emancipative and recuperative “Phenomenology of Blackness” that counters a lifeworld built upon the disembodiment and dehumanization of Black bodies. Reframing the NOI’s doctrine in this way positions it as a linguistic, religiously stylized, praxis-oriented critical hermeneutic phenomenology.
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Буланов, Владимир Владимирович. "ON F. NIETZSCHE’S NIHILISM DOCTRINE." Вестник Тверского государственного университета. Серия: Философия, no. 4(54) (December 10, 2020): 215–23. http://dx.doi.org/10.26456/vtphilos/2020.4.215.
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В статье анализируются точки зрения М. Хайдеггера, К. Ясперса и Ж. Делёза об учении Ф. Ницше о нигилизме. Автор предлагает критерии корректной интерпретации учения Ницше о нигилизме. Он формулирует три характерные черты данного учения. Это провозглашение Сократа первым нигилистом, отношение к эпохе «последнего человека» как к апогею нигилизма и акцент на девальвацию всех ценностей. The article is aimed at the analysis of M. Heidegger’s, K. Jaspers’, and G. Deleuze’s approaches to F. Nietzsche’s nihilism doctrine. The author offers criterions of correct interpretation of F. Nietzsche´s nihilism doctrine. He formulates three characteristic features of this doctrine: declaring Socrates «the first nihilist», the attitude to the epoch of «the last man» as the apogee of nihilism, and the accent on devaluation of all values.
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Blanchette, Patricia. "Relative Identity and Cardinality." Canadian Journal of Philosophy 29, no. 2 (June 1999): 205–23. http://dx.doi.org/10.1080/00455091.1999.10717511.
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Peter Geach famously holds that there is no such thing as absolute identity. There are rather, as Geach sees it, a variety of relative identity relations, each essentially connected with a particular monadic predicate. Though we can strictly and meaningfully say that an individual a is the same man as the individual b, or that a is the same statue as b, we cannot, on this view, strictly and meaningfully say that the individual a simply is b.It is difficult to find anything like a persuasive argument for this doctrine in Geach’s work. But one claim made by Geach is that his account of identity is the account most naturally aligned with Frege's widely admired treatment of cardinality. And though this claim of an affinity between Frege's and Geach's doctrines has been challenged, the challenge has been resisted. William Alston and Jonathan Bennett, indeed, go further than Geach to argue that Frege's doctrine implies Geach's.
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Loades, David M. "Rites of Passage and the Prayer Books of 1549 and 1552." Studies in Church History. Subsidia 10 (1994): 205–15. http://dx.doi.org/10.1017/s0143045900000223.
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Nowhere were the doctrinal ambiguities of the English Church more evident than in its attitude to prayers for the dead. The problem had become evident well before 1549, in the policies of a king who claimed to be more Catholic than the Pope, but who not only dissolved monasteries, but also dismantled the shrines of the saints, and clearly threatened all intercessory foundations. The King’s Book of 1543, or A Necessary Doctrine and Erudition for any Christen Man had struck a delicate balance.
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Belhaj, Abdessamad. "The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī's Metaphysical Anthropology." Islam and Christian–Muslim Relations 26, no. 3 (April 20, 2015): 405–6. http://dx.doi.org/10.1080/09596410.2015.1022052.
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Swidler, Ann, and Susan Cotts Watkins. "“Teach a Man to Fish”: The Sustainability Doctrine and Its Social Consequences." World Development 37, no. 7 (July 2009): 1182–96. http://dx.doi.org/10.1016/j.worlddev.2008.11.002.
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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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Conolly, Brian Francis. "Averroes, Thomas Aquinas and Giles of Rome on How is Man Understands." Vivarium 45, no. 1 (2007): 69–92. http://dx.doi.org/10.1163/156853407x183180.
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AbstractGiles of Rome, in his early treatise, De plurificatione possibilis intellectus, criticizes the arguments of Thomas Aquinas against the Averroist doctrine of the uniqueness of the possible intellect on the grounds that Aquinas does not fully appreciate the distinction between material and intentional forms and the differences in how these forms are generated. Nevertheless, like Aquinas, he argues that Averroes' doctrine still results in the apparently absurd consequence that homo non intelligit, i.e., the individual, particular man, this man, does not understand. Giles, however, attempts to respond to certain "radical" Averroists, who, in a bold and clever maneuver, affirm that homo non intelligit. While Giles does effectively argue that homo non intelligit is not the opinion of Averroes, he is unable to demonstrate the absurdity of homo non intelligit in a manner that would be convincing to the Averroists. This is because Giles, like Aquinas, maintains that the intellect is a power of the soul, and thus has a different conception of the relation between body and intellect than do the Averroists, who emphasize the separateness of the intellect.
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Mokiyenko, Mykhaylo. "THE MODERN PENTECOSTAL DOCTRINE OF HEALING." Educational Discourse: collection of scientific papers, no. 6(6-7) (July 30, 2018): 90–104. http://dx.doi.org/10.33930/ed.2018.5007.6(6-7)-9.
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The value of healing in the Pentecostalism was especially strengthened by the missionary empathy of the Pentecostal, especially in the Third World countries. New worldview and theological challenges force “ the Movement of the Holy Spirit” to partially revise the attitude towards healing, which was expressed in the theological “legitimization” of medicine, the denial of the universality of healing, extended ideas on the emotional and psychosomatic component of man. The present Pentecostalists tend not to complain that not all are healed, but to rejoice because someone is healed. In an attempt to see the supernatural interference of God in the conditions of sin and the doom of the physical world, baptized by the Holy Spirit must appeal to one and the other.
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Chojnacki, Marek. "Dusza ludzka stworzona na obraz i podobieństwo Boga. Refleksja na podstawie Kazań 80, 81 oraz 82 z serii Kazań o Pieśni nad Pieśniami świętego Bernarda z Clairvaux." Studia Teologii Dogmatycznej 7 (2021): 43–60. http://dx.doi.org/10.15290/std.2021.07.04.
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The article presents reflections based mainly on three sermons: 80, 81, 82 from the series Super Cantica by Saint Bernard of Clairvaux, a representative of the so-called monastic theology and the twelfth century Renaissance. The Abbot is intrigued by the problem of sin in the life of the Christian community and the evident tendency to commit sins by baptized faithful, endowed with free will. The soul, created in the image and likeness of God, is subject to the fall of original sin. This issue is addressed in two works: De gratia et libero arbitrio and Sermons 80, 81, and 82 on the Song of Songs. The issues are interpreted differently in these works, although the medieval author pointed out that they were: “different (...), but not opposing”.The main source for the article is the critical edition of the saint’s works: Sancti Bernardi opera omnia, vol. I-VIII, Recensuerunt J. Leclercq, H. Rochais, C.H Talbot, Romae 1957-1977. In the Sermons on the Song of Songs, the thought is expressed that man, after original sin, loses integrity, that is, nobility as simplicity (rectitudo), while greatness (magnitudo) remains. It can be said that the soul retains greatness, that is, among other things, immortality, and its vocation to eternal life with God. The likeness to God is indestructible, but it can be darkened, or covered with a “cloak”. The effect of original sin is a soul that tends to the low and earthly things, but that is constantly looking for something that leads to God. The will becomes the slave of sin. The common thought of the two doctrines is expressed in the greatness of man created in the image of God (or the Word); a greatness that can be in the freedom or ability that man has for God. There is also a similarity (similitudo), which in the first doctrine is destroyed but recover able; in the second doctrine it is darkened by a form of “covering dissimilarity”. Only The Lord, by His grace, leads man on the way back to the Father.
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Darenskiy, Vitaliy Yu. "Philosophy and Historiosophy of the Holy Saint Father John of Kronstadt." Almanac “Essays on Conservatism” 102 (March 1, 2020): 104–16. http://dx.doi.org/10.24030/24092517-2020-0-1-104-116.
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The article reconstructs the integral philosophical doctrine in the heritage of Saint John of Kronstadt, which includes the doctrine of being, knowledge, man, nature and history (i.e. ontology, epistemology, anthropology, natural philosophy and historiosophy). It is shown that this doctrine is based on the hermeneutics of biblical texts and patristic tradition, and the method of this philosophy is spiritual reflection based on the acquisition of the Holy spirit and the transformation of the mind. The ontology in this philosophy is revealed through the Revelation of the creation of the world, and anthropology- the creation of man, and therefore they have the character of sacred history. Philosophy of nature has the character of the Revelations about Tri-hypostatic God showing His properties in the creation. Tri-hypostasis of the Creator defines the ontology of the human being, carrying His Image. The revelation of the End of the world sets the semantic structure of the historical process and is the paradigm for understanding any specific events.
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Phillips, Peter. "Analogy and the Night Battle — Some comments on Emil Brunner's Doctrine of Man." Irish Theological Quarterly 51, no. 2 (June 1985): 125–35. http://dx.doi.org/10.1177/002114008505100203.
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Manela, Erez. "A Man Ahead of His Time? Wilsonian Glohalism and the Doctrine of Preemption." International Journal 60, no. 4 (2005): 1115. http://dx.doi.org/10.2307/40204101.
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Martínez, Enrique. "Memory of Oneself, Memory of God." Religions 13, no. 6 (June 20, 2022): 567. http://dx.doi.org/10.3390/rel13060567.
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Knowledge and love, as well as intellect and will, while remaining distinct, must be understood in man as being intrinsically related on account of his being ordained to a single ultimate end. This responds to the substantial inclination that every human being has for synthesis, for intimate unity. One of the clearest examples of this spirit of synthesis can be recognized in the teaching of Saint Thomas Aquinas; for example, in his attitude of assimilation of the doctrines of many authors, mainly Aristotle and Saint Augustine. We will try to show how, in the thought of Aquinas, faithful to his Augustinian heritage, will and intellect find their rootedness in the memory of oneself, based on the doctrine of the created good according to mode, species, and order. In this the mind is the image of God, to which man is ordered by knowledge and love. Therefore, we can conclude that the memory of oneself is memory of God. We will follow the teachings of the main representatives of the Thomistic School of Barcelona.
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Le Poidevin, Robin. "The Incarnation: divine embodiment and the divided mind." Royal Institute of Philosophy Supplement 68 (June 20, 2011): 269–85. http://dx.doi.org/10.1017/s1358246111000129.
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The central doctrine of traditional Christianity, the doctrine of the Incarnation, is that the Second Person of the Trinity lived a human existence on Earth as Jesus Christ for a finite period. In the words of the Nicene Creed, the Son is himwho for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man.
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Górecki, Olgierd. "Utylitaryzm - doktrynalna analiza ewolucji nurtu." Annales. Etyka w Życiu Gospodarczym 14, no. 1 (January 1, 2011): 115–26. http://dx.doi.org/10.18778/1899-2226.14.1.11.
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Utilitarianism as innovatory and original stream of ethical and political thought enrich philosophical discourse of last three centuries. Utilitarian thinkers pointed out that maximization of pleasure correlated with minimization of pain is correct way to create objective catalog of rules or behaviors which application resulted in formation of the highest utility, good for an individual and good for a society. From methodological point of view there are differences between utilitarian philosophers thought, such as: happiness, pleasure or utility guide to diametrical disaccord on ethical or institutional area. The present scientific analyzes of utilitarian thought represent attractive differences in interpretation of this doctrine. Despite of this utilitarianism does not include logical and intellectual strong arguments of protection individual man rights in the case of conflict with interest people at large. Thus this doctrine in eighteen and nineteen centuries match to postulate political egalitarianism, but in nowadays utilitarianism lost its strong ethical position. In the past utilitarianism was a political instrument attended to protect a majority of society from arbitrary reigning of small elite group of people. Modernly this thought legitimize coercion a will of majority even though other smaller group of citizens have different political point of view. This kind of thinking allow to objectify individual man which is only identified with instrumentality to maximization of utility. The author analyzed thought of Jeremy Bentham, John Stuart Mill and Herbert Spencer. Afterwards he compared their doctrines with science literature and presented a thesis that is basic and universal principles of utilitarianism and it could be actual rules of political ethics under condition of limitation theory of utility by appending law of inviolability natural rights of man.
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Bodrožić, Ivan, and Vanda Kraft Soić. "Heretical doctrine of Photinus of Sirmium in Hilary of Poitiers’ De trinitate." Vox Patrum 68 (December 16, 2018): 283–314. http://dx.doi.org/10.31743/vp.3357.
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This article aims to provide the comprehensive and systematic review of the doctrine of Photinus of Sirmium († 376), based on the work of Hilary of Poitiers De Trinitate composed between 358 and 360. Photinus error is primarily Christological. The first part of the article deals with Hilary’s interpretation of Photinus’understanding of the subject of the Incarnation according to which God the Word/the Word of God was comprehended as a part or one of God’s powers, a mere word, the expression of thought, which does not really differ from God, having no subsistence or existence, so that God is ultimately considered solitary. It is a strict Monarchianism. The second part focuses on Photinus’understanding (based on De Trinita-te) of what was “assumed” of the humanity by the Word of God for the pur-pose of Incarnation, and in which way. Two interpretations referring to Pho-tinus’understanding of the conception of Jesus Christ in Mary, attribute it supernatural causes (the Virginal conception by the non-subsistent Word) and presumably quite natural causes. For the purpose of the Incarnation, the Word of God “assumes” (“takes on”) the entire man, conceived in Mary. The “Incarnation”, as such, is accomplished by the extension of the non-subsisting Word and its in/ dwelling in that man. Based on De Trinitate, the third part deals with the effects of “the Incarnation” as it was understood by Photinus. Hilary concludes that it results in two subjects: on the one hand, it is solus communis generis homo who was born of Mary, and on the other hand, the non-subsistent Word of God that dwelt in that man. The union of the man born of Mary and the Word of God – a part of God’s powers – is reduced, by Photinus and in Hilary’s interpretation, to habitatio, temporary and accidental in/dwelling of the Word of God in the man in a manner the Spirit dwelt in prophets. The effect of the in/dwelling of the Word in a man born of Mary (or the dwelling itself) can be taken as prophetal inspiration, animation, consisting of mere external strengthening of the man and empowering him for his and Divine activity, nevertheless, man’s vital and, and as it seems operative, principle is his soul. Based on De Trinitate, Divine Sonship or filiation and “deification” of man born of Mary, according to Photinus, seems to be due to the fact that the non-subsisting Word of God – a part of God’s powers – dwells in him, inspiring or animating him by strengthening him and empowering him for divine activity. According to Hilary, Photinus denies pre-existence of the Word, that is, the Son, Christ so he cannot even be the co-Creator of the world. He becomes existent, that is, subsistent only through the Incarnation and birth of Mary. For Hilary, Photinus’ adoptionist position is clear: the man is assumed into the Son and into the God. According to Hilary, in Photinus’ doctrine there is no place for the real Incarnation of the true Son of God. Hilary’s interpretation of Photinus’ understanding of Jesus Christ, the Son, is that he is not the Word made flesh, nor he is one and the same both God and Man. For Hilary Jesus Christ or Son of God as Photinus understands him is just someone like a prophet (a man) inspired, that is empowered by a Word of God dwelling in him – by a part of God’s powers – for divine activity; ultimately, Hilary reduces him to a mere man, to a creature. The fourth part points out that opinions expressed in the scholarship – based exclusively on the Book Ten of Hilary’s De Trinitate – according to which Photinus, motivated by soteriology, insisted on the wholeness of Jesus’ humanity that is on the fact that Jesus Christ had a human soul, should be taken relatively. To conclude, on the basis of Book Ten of De Trinitate Photinus insisted on the wholeness of the humanity of Jesus Christ, that is, on his possessing of the human soul, just to the extent which he held that he was a mere man (in whom the non-subsistent Word of God dwelt as a Spirit in prophets).
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KUHN, JOSEPH. "Flesh and the Common Man: Robert Penn Warren's Huey Long Drama." Journal of American Studies 53, no. 4 (May 21, 2018): 953–71. http://dx.doi.org/10.1017/s002187581800049x.
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R. P.Warren's play about Huey Long,Proud Flesh(1937–39), is not a provisional draft ofAll the King's Men(1946) but a distinct work in its own right. Its conservative criticism of New Deal “common-man-ism” makes it unusual in the politicized literature of the 1930s. At the core of the play is a political symbolism of the flesh, which Warren derives from Shakespeare's representation of the Tudor doctrine of the king's two bodies. Governor Strong embodies the people through his second or immortal body, a dictatorial flesh that Warren resists by trying to articulate an existential “definition” of the self.
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Sinai, Nicolai. "The Sufi Doctrine of Man: Ṣadr al-Dīn al-Qūnawī’s Metaphysical AnthropologyBy Richard Todd." Journal of Islamic Studies 27, no. 2 (June 11, 2015): 222–25. http://dx.doi.org/10.1093/jis/etv057.
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Dillon, John. "The Ubiquity of Divinity According to Iamblichus and Syrianus." International Journal of the Platonic Tradition 7, no. 2 (2013): 145–55. http://dx.doi.org/10.1163/18725473-12341260.
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Abstract In two passages in particular of his Commentary on the Timaeus, Proclus attributes to his master Syrianus a series of arguments in favour of not confining gods or daemons to any particular level of the universe, either hypercosmic or encosmic, as had been the more or less universal practice of earlier Platonists, but asserting the ubiquity of all classes of ‘higher being’ at every level, and criticising earlier doctrine as in effect cutting the gods off from contact with man, thus undermining the power of theurgy. This interesting development was in fact initiated (as in so many other details of Syrianus’ doctrine) by his Syrian forerunner Iamblichus of Chalkis, and it is this doctrine that this essay seeks to explore.
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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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Dillon, John. "Plotinus At Work on Platonism." Greece and Rome 39, no. 2 (October 1992): 189–204. http://dx.doi.org/10.1017/s0017383500024177.
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‘These teachings are, therefore, no novelties, no inventions of today, but long since stated, if not stressed; our doctrine here is the explanation of an earlier, and can show the antiquity of these opinions on the testimony of Plato himself.’ This quotation, from Enn. V 1.8, where Plotinus is actually presenting his doctrine of the three hypostases – a metaphysical elaboration never envisaged by Plato – encapsulates the interesting relationship which links this great original mind to the other great original mind whom he wished to claim as his master. There is, of course, nothing strange, in the intellectual world of late antiquity, in this desire to base one's doctrine on some time-honoured authority; what is unusual is the degree of originality of the man who is doing this.
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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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Khalil, Atif. "Al-Ghazali’s Unspeakable Doctrine of the Soul." American Journal of Islam and Society 23, no. 1 (January 1, 2006): 126–28. http://dx.doi.org/10.35632/ajis.v23i1.1655.
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Gianotti’s purpose behind this monograph is to draw out Ghazali’s positionon the vexed question of the true nature of the soul and its state in the afterlife.Ghazali’s actual views on this question have been a point of seriousdebate in both the Muslim intellectual tradition and Ghazali scholarship inthe West. At the heart of this debate lies the question of his true allegiance:Was the man, widely held to be the mujaddid (renewer of religion) of thefifth Islamic century, a full-fledged Asharite, as tradition has made him outto be, or was he, as others have suggested, a closet Avicennian? Or was he,to complicate matters even further, neither? The source of the problem restson the apparently conflicting doctrines he articulated in various places concerningthe soul in various places in his vast and multi-layered literary oeuvre.These seeming inconsistencies led Averroes, in the thirteenth century, toaccuse Ghazali of adhering “to no one doctrine in his books,” and of beinga Sufi with Sufis, an Asharite theologian with the Asharites, and a philosopherwith the philosophers (p. 19).Gianotti confesses that the “tensions and ambiguities are real and begresolution” (p. 8). He poignantly asks, however, whether they were the“unintentional mess left by a brilliant but indisciplined mind,” or whether ...
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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
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Gause, Hollis. "Pentecostal Understanding of Sanctification from a Pentecostal Perspective." Journal of Pentecostal Theology 18, no. 1 (2009): 95–110. http://dx.doi.org/10.1163/174552509x442174.
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AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.
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Maat, Sekhmet Ra Em Kht. "Looking Back at the Evolution of James Cone’s Theological Anthropology: A Brief Commentary." Religions 10, no. 11 (October 28, 2019): 596. http://dx.doi.org/10.3390/rel10110596.
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Reverend Dr. James Hal Cone has unquestionably been a key architect in defining Black liberation theology. Trained in the Western theological tradition at Garrett Theological Seminary, Cone became an expert on the theology of Twentieth-century Swiss-German theologian Karl Barth. Cone’s study of Barth led to his 1965 doctoral dissertation, “The Doctrine of Man in the Theology of Karl Barth,” where he critically examined Barth’s Epistle to the Romans and Church Dogmatics. His contemporaries and more recent African American theologians and religious scholars have questioned the extent to which Karl Barth’s ideas shaped Cone’s Black theology. The purpose of this brief commentary is to review the major ideas in “The Doctrine of Man” and Black Theology and Black Power, his first book, to explore which theological concepts Cone borrows from Barth, if any, and how Cone utilizes them within his articulation of a Black theological anthropology and Black liberation theology.
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Scarre, Geoffrey. "Epicurus as a Forerunner of Utilitarianism." Utilitas 6, no. 2 (November 1994): 219–31. http://dx.doi.org/10.1017/s0953820800001606.
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How original was the utilitarianism of Jeremy Bentham? In John Stuart Mill's opinion, not very original at all. Bentham maintained that pleasure and pain should provide our chief criteria of the moral quality of actions, because they are important above all other things in making our lives go well or ill. But two thousand years before Bentham defended the doctrine of utility that ‘all things are good or evil, by virtue solely of the pain or pleasure which they produce”, a gentle and cultivated man had taught in a garden at Athens that the pursuit of pleasure and the avoidance of pain were the most fitting objectives in the life of the wise man. The name of this sage, who endeavoured to provide in his own career an exemplar of his doctrine, was Epicurus of Samos. On Mill's reading of history, utilitarianism and Epicureanism were in essential respects the same.
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Zwollo, Laela, and Enrique A. Eguiarte B. "San Agustín sobre la experiencia divina del alma." Augustinus 60, no. 236 (2015): 345–51. http://dx.doi.org/10.5840/augustinus201560236/23925.
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St. Augustine expounds his theory of intellectual vision in book XII of The literal meaning of Genesis. This involves the sight of the mind's eye which operates in the upper echelon of the human soul. My paper deals with how intellectual vision relates to Augustine’s doctrine of imago Dei, or his interpretation of the verses Genesis 1:27: God created man in his own image. The imago Dei, located in every human intellect, progressively acquires a resemblance to God by gathering knowledge from divine Light. This doctrine furnishes the potential of a divine, epistemological experience in the form of a uisio intellectualis.
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Belkov, Sergei N. "Transfiguration of Man and Struggle with Passions in Due Holy Father Heritage (Maximus Confessors’ Doctrine)." Journal of Siberian Federal University. Humanities & Social Sciences 9, no. 12 (December 2016): 2896–903. http://dx.doi.org/10.17516/1997-1370-2016-9-12-2896-2903.
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