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Kis, Klára. "Harag és agresszió a keresztyén viselkedéskultúrában." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 163–76. http://dx.doi.org/10.24193/subbtref.66.2.08.
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Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass
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Mendrofa, Ferminto, and Lastiar Roselyna Sitompul. "The Concept of Man in Anthropology-Christian Theology: Answers to Evolutionists." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 18, no. 1 (May 30, 2022): 28–36. http://dx.doi.org/10.46494/psc.v18i1.187.
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The evolutionist view of humans has a negative influence on education, especially Christian education. Teaching the theory of human evolution in science learning in the classroom makes nature doubtful as God's creation. This is a challenge for Christian educators, for teaching the truth about human nature as the image and likeness of God. Christian educators must be equipped with a Christian theological anthropological understanding of human nature as the image and likeness of God. The purpose of this paper is to answer the evolutionist view of humans in education based on Christian theological anthropological studies. The research method is literature study. The results of the study concluded that humans, both educators and students, were created in the image and likeness of God who has a soul and body with various unique capacities (such as will and knowledge). Humans act as representatives of God on earth who have dominion over the rest of creation and have a special relationship with God as spiritual beings.
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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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Gomez, OP, Fausto. "Some Notes: An Introduction to Spiritual Theology in the Third Millennium." Philippiniana Sacra 54, no. 163 (September 1, 2019): 427–64. http://dx.doi.org/10.55997/ps3001liv163a1.
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The study titled Some Notes: an Introduction to Spiritual Theology in the Third Millennium is like an initiation into spiritual theology or Christian spirituality in Christian perspective. The paper presents a panoramic view of spiritual theology and Christian spirituality closely connected with moral theology. Hopefully the essay is like a tasteful appetizer that introduces the reader to the main course: plunging himself/herself into the spiritual, mysterious, and mystical world of perfection and holiness, contemplation and compassion, justice and love. The study develops four major points. In the first place, is the important and relevant interconnectedness of moral theology and spiritual theology. In the second part, are the meanings of spirituality and Christian spirituality. In the third place, are the basic highlights of spiritual theology underlining the continuing relevance of the classics of Christian spirituality. In the final part of the article, some characteristics of spirituality for our time are pointed out and studied. In the introduction and the conclusion of the article, the writer of these notes affirms humbly that he presents this warm appetizer on spiritual theology not simply as an academic exercise but as an invitation to a deeper spiritual, mystical, and evangelical life. St. Thomas Aquinas says that theologians – doctores theologiae – must teach in such a way that they contribute to the salvation of souls. The theologian is a man or woman of faith, a member of the community of disciples who witnesses the Gospel in his or her time.
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Spinks, Casey. "Thinking Through the Cross." Philosophy and Theology 31, no. 1 (2019): 21–37. http://dx.doi.org/10.5840/philtheol2020620129.
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Martin Luther has given little explicit influence on philosophy, and in 1950 Jaroslav Pelikan called for further work into investigating a ‘Lutheran philosophy.’ The beginning of this work lies in Luther’s Heidelberg Disputation, in which he attacks the method of scholasticism and counters with the method of truly Christian theology, a theologia crucis. Such counter, this article argues, entails a shift in Christian philosophizing, a shift that sharply distinguishes between God and man and yet, through this distinction, as Luther asserts, allows one to “call the thing what it actually is”—and thus leads to a truly Christian philosophy.
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Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.
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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discussed. The finding of this article is that the feminist movement within Christianity has indeed grown a better appreciation for the woman, especially in the equality between man and woman wich is a reality. The consequence is the authority of the Bible is accused by this Christian feminist movement. KEYWORDS: feminism, Christian feminism, equality, distinction, Reformed theology.
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Temple, William. "1939 Theology to-day." Theology 123, no. 4 (July 2020): 253–59. http://dx.doi.org/10.1177/0040571x20934023.
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Archbishop William Temple (1881–1944) wrote this article in March 1939 as war was looming. The pacifist movement was strong among younger Christians, and young and old were extremely worried about the rise of fascism. Appeasement or a radical rejection of war were often seen as the Christian options. Temple dissents from both and also from the certainties of (Thomist) natural law theology. His approach is more tentative and based on ‘events’, insisting that ‘[w]e must dig the foundations deeper than we did in pre-war years, or in the inter-war years’. He was the son of Frederick Temple, Archbishop of Canterbury (1896–1902), and was successively Bishop of Manchester (1921–29), Archbishop of York (1929–42) and himself Archbishop of Canterbury (1942–44). His Gifford Lectures, Nature, Man and God (1934), Readings in St John’s Gospel (1939) and Christianity and the Social Order (1942) are among his best known writings. Editor.
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Damian, Lucian. "Christian music in scripture and tradition." Technium Social Sciences Journal 27 (January 10, 2022): 1010–14. http://dx.doi.org/10.47577/tssj.v27i1.5712.
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Religious music has always been man's attempt to express the relationship between the Divine and the human. Through it, human nature takes part in the love of the Holy Trinity, participating in power, in prayer and in spirit, in the immanence of God. Divine revelation is easily revealed to man through theology expressed in religious music, and man, regardless of his theological knowledge, begins to feel and live in the love of God.
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Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (April 22, 2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.
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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadly, was the greatest contemporary Christian poet.
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LI, Anze. "The Theoretical Approach of Indigenization of Chinese Protestant Theology in the First Half of the 20th Century." International Journal of Sino-Western Studies 21 (December 9, 2021): 25–37. http://dx.doi.org/10.37819/ijsws.21.138.
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From the early 20th century, Chinese “Indigenous Theology” served as the main line in the development of Chinese Protestant theology. It represents an important orientation in the communications between Chinese and Western culture as well as the development of modern Chinese thought. Chinese Indigenous Theology was the theoretical result of the combination of Chinese and Western religious spirit and thought, with a strong background of traditional Chinese culture. Its main purpose was to interpret and develop modern Chinese Protestant thought within the frame of Chinese traditional culture, mainly Confucianism, and to construct a native Christian theology with Chinese characteristics. As will become obvious, the theoretical construction of Indigenous Theology caused Western Protestant theology, with its fundamental spirit of "Dichotomy between God and Man" and its thought pattern of “External Transcendence”, to Chinese Indigenous Theology, grounded on a "Unity of God and Man" and a “Internal Transcendence”. However, due to excessive adherence to the historical experience of Indigenization, modern Chinese Protestant theology came to lack a sufficient response to and discussion of the issues of modernization and universalization. In this paper, both the theoretical achievements and the shortcomings of Chinese Indigenous Theology will be summarized and reviewed carefully.
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Denig, Nancy Watkins. "“On Values” Revisited: A Judeo-Christian Theology of Man and Nature." Landscape Journal 4, no. 2 (1985): 96–105. http://dx.doi.org/10.3368/lj.4.2.96.
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Ginting, Christine Fuceria, Hana Suparti, Srini M. Iskandar, and Ana Lestari Uriptiningsih. "Transformative Teaching Strategies: Unlocking the True Essence of Ephesians 4:17–32 Among Prison Class IIB Kabanjahe." European Journal of Theology and Philosophy 4, no. 2 (March 8, 2024): 1–10. http://dx.doi.org/10.24018/theology.2024.4.2.127.
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In Ephesians 4:17–32, the concept of a “new man” is explored, emphasizing the transformation that occurs when one becomes a follower of Christ. This passage delves into the teachings and principles that guide believers in their spiritual growth and maturity journey. The keywords in this section highlight key aspects of the teaching, such as “teaching,” which implies the importance of instruction and guidance in understanding and living out the Christian faith. Additionally, the phrase “new man” signifies a radical change within an individual when they surrender their old ways and embrace a new life in Christ. Ephesians 4:17–32 offers practical insights on how to live as a transformed individual. It addresses various aspects of personal conduct, including honesty, integrity, self-control, kindness, forgiveness, and love. These virtues are not only encouraged for personal growth but also for fostering healthy relationships within the community of believers.
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Adam, Anton. "Spiritual Being in the Theology of Wincenty Granat." Roczniki Teologiczne 70, no. 2 (November 10, 2023): 97–110. http://dx.doi.org/10.18290/rt2023.14.
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Treatises on dogmatic theology draw attention to a whole spectrum of theological topics, among which the issue of angels also finds its place. Scholastic theology dealt with this issue within the framework of the treatise on God the Creator; however, it is not exceptional that it is also treated in a separate part. In this paper, we pay attention to spiritual creatures in the context of the eminent Polish theologian Wincent Granat who emphasized respect for the Christian tradition and pointed to the vital values of Christian dogmas. In his pre-Conciliar work Catholic Dogmatics, he discussed most of the issues of dogmatic theology using the scholastic method. In his post-Conciliar work Ku człowiekowi i Bogu w Chrystusie [To Man and God in Christ], the doctrine of angels comes to the fore in close relation to Christian anthropology and its personalistic orientation.
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Hutabarat, Franklin, Reymand Hutabarat, and Deanna Beryl Majilang. "The The Understanding of the Image of God in the Early and Medieval Church History." European Journal of Theology and Philosophy 1, no. 6 (November 16, 2021): 5–11. http://dx.doi.org/10.24018/theology.2021.1.6.12.
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It is only in the Bible whereby precise details in regards to humanity's origin from the conservative Christian point of view, are recorded. The Bible clearly states that in God's image, man was made (Gen 1:27). This statement reflects the belief that the essence of human beings was created in the likeness of God, and demonstrated that man did not merely turn out to be in God's image but was carefully crafted to be so. However, despite the exalted position of man among creatures, theologians still have questions and debates about the image of God is, and what does it consists of. Many scholars have wrestled with the precise sense of the image of God from the time of the Early Church until the Medieval Era. This research uses qualitative method, whereby the early works of the fathers of the medieval church are analyzed. The research is carried out on a descriptive basis. It is the aim of this research to offer a structural and systematic understanding of the image of God, based on the perception of the early church and medieval church fathers. As a result, a conclusion is formed.
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Bokwa, Ignacy. "Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 119–39. http://dx.doi.org/10.14746/pst.2018.32.07.
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The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.
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Lavrov, Veniamin V. "Some questions of interaction of theology and jurisprudence in the knowledge of legal phenomena." Russian Journal of Legal Studies 6, no. 3 (April 1, 2020): 98–103. http://dx.doi.org/10.17816/rjls19121.
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The purpose of this work is an attempt to outline some issues of possible interaction of theology and jurisprudence in the knowledge of modern legal phenomena. Interaction with Christian theology enables jurisprudence to fill its theoretical models and practical methods by referring to the Christian vision of man and interpersonal relations. The worldview revolution produced by Christianity consists largely in the assertion of the absolute importance and absolute value of the individual. At the same time, personality (a person as a subject of law, which is the bearer of subjective legal rights and obligations) is one of the key concepts in legal science and legislation. In the works on Christian anthropology special attention is paid to the understanding of human creative activity. The term spirituality used by the Russian legislation is closely connected with the theme of creative activity of the person.
At the same time, the spiritual sphere is the main focus of theological research. Theological studies of the question of conscience, a single moral law, can enrich the modern philosophy of law in solving the problem of the relationship between morality and law. The doctrine of the origin of evil (ponerology) developed in Christian theology may be of some interest in the development of criminological theories explaining the causes and origin of crime. The issues of interaction between theology and jurisprudence discussed in this paper cannot claim to be the final solution. Each of these problems can itself be the subject of independent research.
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WU, Dong-Il. "Liu Xiaofeng’s Sino-Christian Theology and the Relationship between God and Man." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 50, no. 4 (November 30, 2018): 259–78. http://dx.doi.org/10.15757/kpjt.2018.50.4.011.
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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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Rubens, Pedro. "La foi aux prises avec l’ambiguïté postmoderne : Penser avec Paul Tillich la méthode théologique." International Yearbook for Tillich Research 11, no. 1 (January 22, 2016): 1–22. http://dx.doi.org/10.1515/tillich-2016-0102.
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AbstractThe article seeks to answer the question about the relevance of an author such as Paul Tillich, man of his time, to today’s theology, faced with the challenges of post-modernity. Witness to an era of change of paradigms, Tillich postulates a method based on the correlation between “situation” and “Christian message” considering his Theology of Culture, that is, an answer to the major issues of his time. To think with Tillich means to seek clues to answer new issues, in view of a correlation between the cultural situation and the Christian message. More than a theoretical discussion about the method, the reflection takes the risk of interpreting faith in an ambiguous religious context, like that of Brazil, leaving open the possibility of a theology as discernment of experience, in any situation that experience takes place.
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Yosef, Hery Budi. "Man as the Perfect Image of God in Biblical Perspective." Indonesian Journal of Christian Education and Theology 3, no. 2 (June 1, 2024): 83–92. http://dx.doi.org/10.55927/ijcet.v3i2.9374.
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This research discussion assumes that humans in their complete existence actually reflect the attributes or traits of God in a perfect way, or at least close to perfect. This concept is often associated with Christian theology about "humans" (Christian anthropology), namely where Jesus Christ is often seen as the best manifestation or image of God in human form. In this view, humans are believed to have the potential to reflect these divine attributes such as; love, justice, wisdom, and goodness. However, it is realized that humans also have limitations and weaknesses, so this understanding of "perfection" has often become the subject of debate in recent theology. This issue is also often connected with the moral responsibility of humans to reflect divine attributes in everyday life, as well as with the importance of respecting the dignity and values of other humans, because they also reflect the same image of God. The aim of writing this research is to reveal the true meaning of "Imago Dei" with several exegetical considerations and theological implications of imago dei in the context of God's creation. And this research will be presented in a discussion of this issue, so that it will help researchers to know more deeply about the contents of the Bible, especially about the "image of God" based on Genesis 1:26-27, as well as strengthening the function of the "image of God" in human life.
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Ristiono, Yosua Budi, and Junio Richson Sirait. "Refleksi Teologi Kovenan Berdasarkan Kejadian 1-3 dan Implikasinya bagi Kehidupan Orang Percaya Masa Kini." JURNAL KADESI 3, no. 2 (July 31, 2021): 186–99. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.9.
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Covenant theology is one of the most important parts of the Christian faith. Theology is God's initiative in persuading His love for man. God promises to give redemption to all men without requirement. However, advances in technology and science have harmed one's belief in God's promise. The purpose of this study was to find reflections of covenant theology found in Genesis 1-3 and its implications for today's believers. The method used in this article is library research with a descriptive qualitative approach. Through the research of the library, three covenants that God gave to man were covenants of work, redemption, and grace. The covenant can still be enjoyed by all believers today if, it can place Christ at the center of the fulfillment of god's covenant.
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Teske, Roland J. "William of Auvergne and the Manichees." Traditio 48 (1993): 63–75. http://dx.doi.org/10.1017/s0362152900012873.
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William of Auvergne became a master of theology in the University of Paris in 1223 and was appointed bishop of Paris by Gregory IX in 1228. William governed the church of Paris until his death in 1249, while continuing to write the works which constitute his immense Magisterium divinale et sapientiale. Despite the fact that he was the first of the thirteenth-century theologians to appreciate the value of the Aristotelian philosophy that poured into the Latin West during the last half of the twelfth and the beginning of the thirteenth century, his writings have not received the scholarly attention they deserve. Étienne Gilson has sketched well the impact of the influx of Greek and Arabian philosophical works into the Christian West: Up to the last years of the twelfth century, when the Christian world unexpectedly discovered the existence of non-Christian interpretations of the universe, Christian theology never had to concern itself with the fact that a non-Christian interpretation of the world as a whole, including man and his destiny, was still an open possibility.
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Rabiej, Stanisław Jan. "Ecumenical animal studies." Studia Oecumenica 23 (December 28, 2023): 33–51. http://dx.doi.org/10.25167/so.5353.
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The presented text is located at the intersection of theology and philosophy with a particular focus on the study of human-animal relations in scientific terms (human animal studies). The author refers to a new research sub-discipline that deals with the place of animals in the Christian history of salvation. The premise of the research is to organize the conceptual apparatus and critically reflect on the validity of the use of the terms ecotheology/animal theology and justify their ecumenical meaning.
In his research, the author takes a polycentric view of the world (bio – zoo – anthropo –) recognizing that all living beings have intrinsic value and are valuable in themselves, while man is one of many equal elements of the created world.
The purpose of the analyses is to determine the place of animals in Christian ecumenical theology. A comparative methodology was applied in capturing the ecotheological reflection of basic Christian denominations (Catholicism, Orthodoxy, Protestantism). An objective and reliable reflection on the attitude of these faiths to the world of animals was assumed, especially in view of the constantly recurring thought antagonizing these faiths. The subject matter of the study is part of the considerations in the field of ecotheology, which are carried out mainly by Western scholars in relation to Catholic and Protestant theology, less frequently in the East.
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Boone, N. S. "D. H. Lawrence’s Theology of the Body: Intersections with John Paul II’s Man and Woman He Created Them." Religion and the Arts 18, no. 4 (2014): 498–520. http://dx.doi.org/10.1163/15685292-01804002.
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This article examines the philosophical foundations of both D. H. Lawrence’s sexual ethics and the “theology of the body” developed by Pope John Paul II. Although Lawrence is often viewed, rightly in most cases, as a critic of Christianity, and even though his work has been scorned or outright banned by Christian groups over the years, Lawrence’s overarching view of life in his later years was remarkably amenable to Catholic Christianity. Linking Lawrence with Christian and even Catholic thought is not unique, as two books from the 1950s make claims very similar to mine. But these critical works are almost six decades past, and this article primarily contributes to this earlier criticism by aligning Lawrence with the theology of sexuality developed by Pope John Paul II. Though the Pope and Lawrence do differ on some points, they do not differ substantially in their philosophical stances regarding the mind/body relationship or the absolute necessity of full reciprocity in sexual intercourse. This essay does not claim that Lawrence was a Catholic, or even a Christian, or that if he had lived longer he would have converted to Catholicism. In his own mind, he had made a clean break with Christianity. But as some of his late essays extol the virtues of the Catholic Church’s development of the sacrament of marriage, Lawrence may not have been surprised to see how thoroughly his thoughts on sex and marriage align with those of the late Pope.
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Salontai, Zolt. "An Examination of the Significance of the Trinitarian Theology of St. Augustine." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–17. http://dx.doi.org/10.32613/aristos/2020.5.1.8.
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Despite the noble efforts of modern Christian theologians in attempting to revive popular level interest in the classical Christian doctrine of the Trinity, there has been within the everyday praxis of the individual Christian a discernible neglect and ignorance of this cardinal doctrine. However, with the 20th century advent of Freudian and Jungian psychology, a new opportunity has arisen for a Trinitarian revival in the popular consciousness of the faithful. Due to an increasing level of interest in the notion of understanding the conscious and unconscious cognitive processes that govern the human psyche, there arose an indubitable opportunity for a re-examination of the Trinitarian theology of those writers who based their Trinitarian discourse upon the self-consciousness of man as created in the image of God. Therefore, the essential function of this paper is to explore the Trinitarian theology of St. Augustine, who being the originator of psychological analogies in Trinitarian discourse warrants exceptional contemporary interest given the aforementioned increased receptivity to psychological self-awareness.
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Parratt, John. "Marxism, Black Theology, and the South African Dilemma." Journal of Modern African Studies 28, no. 3 (September 1990): 527–33. http://dx.doi.org/10.1017/s0022278x00054690.
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Alfredo Fierro was probably going too far when he characterised modern political theology as ‘operating under the sign of Marx’. Nevertheless, ever since Gustavo Gutierrez dropped the bombshell of ‘Liberation Theology’ on the playground of western theologians, it is clear that Marxism cannot be ignored in any relevant twentieth-century explication of the Christian faith. Gutierrez focused in particular upon two aspects of Marx's thought: the action of man in human history, and the transformation of the world in the interests of the oppressed. These are perhaps also the most important aspects of Marxism for an understanding of recent developments in South African theology today.
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Berinyuu, Abraham Adu. "Change, Ritual, and Grief: Continuity and Discontinuity of Pastoral Theology in Ghana." Journal of Pastoral Care 46, no. 2 (June 1992): 141–52. http://dx.doi.org/10.1177/002234099204600206.
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Uses a life segment from a Westernized Ghanaian man going through grief over the death of his father to illustrate the conflicts implicit when Ghanaian culture and religious values interact with Western civilization and Christianity. Develops the thesis that a pastoral theology of ritual may provide a religious understanding in which Western Christian notions and practices and the original understandings of Ghanaians can be bridged. Notes especially the role of the cross in providing a symbol capable of creatively relating original cultic meanings witn an enlightened Christian understanding of death and grief.
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Kirabaev, Nur Serikovich, and Olga Vasilievna Chistyakova. "The Human Being in Eastern Church Father’s and Al-Ghazali’s Philosophical Theology." Religions 14, no. 7 (June 29, 2023): 854. http://dx.doi.org/10.3390/rel14070854.
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The authors analyze two historical types of philosophical culture—the classical Eastern Patristics and Arab–Muslim medieval thought. They are united by the religious doctrine of man, which allows considering the intercultural and inter-theological nature of these traditions. In more particular terms, the article examines the understanding of the human being of the thinkers of Nicaea and post-Nicaea periods of Eastern patristics—Athanasius of Alexandria and Maximus the Confessor—and Abu Hamid al-Ghazali as the most profound representative of the Sufi philosophical–theological system of the Middle Ages. The authors highlight the philosophical, intercultural, and interreligious significance of the mentioned anthropological concepts. The article focuses on the comparability and consistency of the ideas of the Church Fathers and al-Ghazali. Particular attention is paid to Islam’s theoretical image of man as a caliph—a successor—of the Creator on the Earth. Comparative studies reveal the patristic vision of man, containing in himself the fullness of Divinity and humanity. The main points of the dyophysite Christian understanding of the God Incarnate in contrast to the monophysite currents of Apollinarianism are revealed. The depth of the Christological views of Athanasius of Alexandria and Maximus the Confessor is presented. Al-Ghazali’s doctrine of man is substantiated as a conceptual understanding of man’s place in the system of the world created by God, which is seen as a holistic and systematized doctrine of humanity in Muslim philosophy. Conclusions are made about the comparability and the presence of intersections between Eastern Christian, Byzantine, and Muslim types of thought.
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Živković, Ivica. "Earth, man, heaven: The spiritual aspects of physical exercise." Physical Education and Sport Through the Centuries 7, no. 2 (2020): 142–51. http://dx.doi.org/10.2478/spes-2020-0011.
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New scientific discoveries in the quantum physics give us possibility in a new way to perceive the relation between physical exercise and the Christian theology of creation, in accordance with the basic hypotheses of the theoanthropocentric theory of the development of physical culture. Man's role in the world, especially in his motion, is to mediate, that is to be agent of connecting or bridge between the creation and its Creator. Motion is the reflection of human intellectual, emotional and spiritual condition, and body is a tool for the realization of harmony among them. It is therefore an instrument of love to God, in mutual giving and acceptance in which the field of all creation is actuated.
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Steltenkamp, Michael F. "Christian Themes in Pre-Christian Lakota Religion: Seeking the Sacred in the Footsteps of Nicholas Black Elk." U.S. Catholic Historian 41, no. 3 (June 2023): 33–47. http://dx.doi.org/10.1353/cht.2023.a908125.
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Abstract: The sacred pipe is the best-known religious artifact associated with Native North America. It is used for smoking tobacco in diverse contexts, whether in groups or alone, as an instrument of prayer (although leisure smoking is also common). Oral traditions from many Indian nations tell how pipes came to their people. A well-known origin story was popularized globally via biographies of the inspirational Nicholas Black Elk, a holy man of the Lakota (Sioux). His people's account parallels Christian tradition and theology, which coalesced for the author when he received access to what many Sioux believe is the original sacred pipe.
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Klimova, Svetlana M. "Leo Tolstoy’s Christian anarchism: Towards a political theology." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, no. 1 (2023): 43–56. http://dx.doi.org/10.21638/spbu17.2023.104.
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The article specifies the characteristics of Christian Anarchism as applied to the religious teaching of Lev Tolstoy. An attempt is made to overcome the political stereotype of his perception as an anarchist, but to consider it’s in the context of Political Theology. The article calls into question the legitimacy of considering his religious teachings in the unambiguous political discourse of Anarchism. If the concept of Christian Anarchism is a special kind of theoretical and ideological oxymoron of “religious politics”, then Tolstoy’s teaching is considered as a manifestation of his subjectivism, aimed at simultaneously overcoming the personal, animal element in man and reaching an impersonal universal spiritual principle, without any external restrictions. Freedom, as the most important category of his worldview, is presented rather in the form of religious monarchism — submission to the Divine will and life according to Christ, and not in the form of radical Anarchism. Political Theology is considered as a conscious non-participation of individual in politics — that is, refusal to stay in state structures such as courts, army, police, etc., — is the religious-subjective, peaceful destruction of the system, according to Tolstoy. On this path, he went much further than his Enlightenment teachers with their theories of social contracts, creating a model of not struggle, not reconciliation, not an agreement, but retirement from the state in the form of non-participation in its violence and atrocities. But all this is worth doing — not rebelling anarchically, not for the sake of oneself or social justice, but completely obeying the Divine will, which is a religious modification of the Kantian ethical imperative in Tolstoy’s teachings. Chertkov has named this teaching as model of theocratic monarchism.
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Doble, P. "The Son of Man Saying in Stephen's Witnessing: Acts 6.8–8.2." New Testament Studies 31, no. 1 (January 1985): 68–84. http://dx.doi.org/10.1017/s0028688500012923.
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Of all the special-L Son of Man logia, that in the Stephen-unit (Acts 6. 8–8. 2) is the most important for an understanding of Luke's work. The whole account is properly a unity, and the legion's meaning emerges from the meaning of the whole. For reasons which are merely noted at this stage, some interesting features of the unit are ignored in this discussion. For example, in the following paragraphs there is no examination of Luke's sources for his speech. Whatever they once were, the sources have been worked over so thoroughly that they are now linguistically and conceptually indistinguishable from the rest of Lk-Acts. Similarly, whatever form of Christian theology underlay those sources is not now available for the reconstruction of a stage in Christian history. Some writers have detected links between Stephen and the Samaritans, the Qumran writings, the Letter to the Hebrews or the community for which John the Evangelist wrote. None of these is discussed here, because Luke made this unit his own, functioning in the way he intended, achieving his purposes for his age.
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Kasprzak, Dariusz. "Tematyka społeczna w pismach św. Ambrożego z Mediolanu." Vox Patrum 57 (June 15, 2012): 277–96. http://dx.doi.org/10.31743/vp.4132.
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Numerous remarks which refer to the Christian social life in the writings of St Ambrose (339-397) offer us a relatively homogeneous picture of his pastoral opinions on marriage and family, work, property and virtues as considered in the theological context. God is the single aim of every man’s activity in the social activities. A systematic theological analysis led St. Ambrose to the conclusion that: 1) Marriage can have either a positive or negative sense and 2) that the male component in marriage is dominant over the female. He argued that the full liberation of both sexes would come only in Eternal Life. The emancipation of women is possible in this world through the Christian religion, through the role of a wife, mother or the consecrated virginity. Labor is inseparately related to human nature from its creation and before original sin. After original sin, human labor changed in the punishment for sin (pain and hardship) however in the same time became the means of salvation, and the redemption of sins. It is also necessary to sustain living and gives a chance to achieve moral virtues. Work and mutual assistance were made by the Bishop of Milan a model work in the society. St Ambrose accepted both private possession rights and a community property of goods. The earthly goods should be used always with the religious perspective of the sole destiny – God. The main Aim-God, a temporary possession of goods (worldliness) and the purpose of the Main Owner- the good of every man (justice, fraternity, solidarity, mutual love) are the limits of a possession rights. The Bishop of Milan also introduced to the Christian moral theology the system of evaluation of the human deeds based on the Stoic categories of virtues and vices. St. Ambrose combined this system with the allegoric conception of the Four Rivers of the Philo of Alexandria and St. Paul’s moral theology. A Christian should be guided by the virtues of humbleness and fear of God. They will lead him to the wisdom and divine blessing, subsequently to the real knowledge of God. In this world the Christians should respect the sense of responsibility, the virtue of silence, freedom, cardinal virtues, honesty, charity and usefulness of his work. In the social life Christians are obliged to denounce the vices of egoism and arrogance, usury, greediness, vice behavior or giving unwise promises. The social problems were always subordinated to the theological purposes in the writings of St. Ambrose. The Christian are always obliged to be guided by Gods Commandments. St. Ambrose did not manage to work out a code of Christian moral behavior in a society, however he discussed many different problems, which were used by others (cf. St. Thomas of Aquino) to construct such a code. A synthesis of the Stoic philosophy, the philosophy of Philo Judaeus and St. Paul’s moral theology can be legitimately regarded as his valuable contribution to the studies of ethics.
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Mujiono, John Gershom, Maria Titik Windarti, Kristian Handoyo Sugijarto, and Tony Andrean. "Shepherd Model Based on Psalm 23 and its Implementation for a Christian’s Life." European Journal of Theology and Philosophy 4, no. 2 (April 8, 2024): 19–28. http://dx.doi.org/10.24018/theology.2024.4.2.123.
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As the Lord Jesus stated, “The Son of Man did not come to be served, but to serve.” The primary responsibility of shepherds is to serve in Matthew 20:28. The shepherd’s basic role is that of a servant; the word servant is derived from the Greek word doulos, which means slave. In this sense, the ministry of shepherding is a ministry of service; the shepherd serves as a leader, a father, a prophet, a priest, and a head for the flock or congregation that God has committed to him, in addition to being a servant or slave. As a role model for his flock or congregation, the church pastor’s role must be evident. The goal of this article is to broaden the shepherd model based on Psalm 23, which represents the functions of a Christian life. The duty of the shepherd is highlighted as we examine the identification and biblical usage of sheep and shepherds. The role of the shepherd is to care for his congregation, based on Psalm 23:3, by guiding them to the right path, besides also providing goodness and mercy (Psalm 23:6).
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CROITORU, Ion Marian. "THEOLOGY AND SCIENCE IN DIALOGUE. SIGNPOSTS AND PERSPECTIVES." International Journal of Theology, Philosophy and Science 4, no. 7 (November 7, 2020): 39–61. http://dx.doi.org/10.26520/ijtps.2020.4.7.39-61.
Full textAbstract:
One can note that science tends to turn man into a master of the external and material, yet at the cost of turning him, on the level of his inner and spiritual life, into a slave of instincts altered by sin. All these, without a moral norm, become a power of destruction for man and represent issues addressed not just by bioethics, where the opinion of ‘theologians’ is consulted as well, but especially by the Church and by the Orthodoxy. The pressure of events imposes the issue of the recognition or, according to some, reformulation of the bases of ethics. Yet, this ethics ought to be constrained to a revision founded neither just on the progress of science, whose truths are partial, nor on the principles of rationalist or positivist philosophy, which try to convince man that he is no different from all the other living beings and needs to be treated in the same way as them, but on the reality of the religious fact, and, moreover, on the evidence of God’s Revelation and, implicitly, of Christian anthropology, based on the fact that man bears God’s image, not the image of man himself, as a society attempting to exclude God in an absolute manner wills to herald. According to the Holy Church Fathers, one must pursue not a concordism or discordism of theology and science but their dialogue from a theological and, implicitly, eschatological perspective. The first, namely theology, relies on the knowledge of God and the receiving of the supernatural gifts by the action of the divine uncreated energies, by means of man’s collaboration with God, which supposes man’s commitment to advance on the steps of the spiritual life: cleansing, illumination, deification. The second, namely science, relies on knowing the surrounding world and on putting to use the natural gifts, also given by God to man, and by which man investigates the reasons of things, recognising God’s power, wisdom and presence. Therefore, to theology correspond the spiritual knowledge and wisdom from Above, while to science correspond lay knowledge and the wisdom from the outside or from below. At the basis of these acts is the difference between Uncreated and created, between Uncreated and created energies. Thus, the Holy Fathers distinguish between observations from natural sciences and their consecrated philosophical interpretations, yet which they signal and condemn if these interpretations do not converge with the theological perspective, in other words, with the divine Revelation, because the texts of the Holy Scriptures are inspired by God and what is included in them is situated at a different depth of knowledge than what belongs to human knowledge.
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Perrotta, G. "The Psychopathological Profile of the Biblical God Called Yhwh (Yahweh): A Psychological Investigation Into the Behaviour of The Judaic-Christian God Described in The Biblical Old Testament.." Neuroscience and Neurological Surgery 4, no. 5 (September 27, 2019): 01–08. http://dx.doi.org/10.31579/2578-8868/086.
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Starting from the figure of the Jewish-Christian and biblical ancient-testamentary God YHWH (Yahweh), now become the one and true God, omniscient and omnipresent, for Judaism and religions of Christian origin, through the manipulation of the "sacred" text and the historical facts narrated, the present study deals with the thorny question of the psychopathological profile of this very controversial figure. The aim is to define the general framework, in order to trace a psychopathological profile consistent with the letter of the first Jewish-Christian texts: a path that will accompany the reader to recognize the pathological traits of the narcissistic personality of a "war man", falsely transformed from theology to a good, just and merciful "God".
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Sidenvall, Erik. "Dealing With Development: The Protestant Reviews of John Henry Newman’s An Essay on the Development of Christian Doctrine, 1845–7." Studies in Church History 38 (2004): 357–64. http://dx.doi.org/10.1017/s0424208400015928.
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The greatness of John Henry Newman’s Essay on the Development of Christian Doctrine has been acknowledged many times since it was first published in 1845. Its international repute was secured by the beginning of the twentieth century; for example, the future Archbishop of Uppsala, Nathan Söderblom, writing on the modernist movement, described it and its author in 1910 as ‘the most significant theological work, written by England’s foremost theologian, and together with Leo XIII, the most important man in the Roman Catholic Church during the last century’. This estimation is confirmed by the impact Newman’s book has had on twentieth-century theology. One recent observer has judged that it is ‘significant, less for its positive arguments … [than] for its method of approach to the whole problem of Christian doctrine in its relation to the New Testament’. In other words, Newman’s book touches on a central topic of modern theology.
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Chibi, Andrew. "“Joye without ending”: Paul Bush’s The Extripacion of Ignorancy—An Early Case for Caesaropapism." Renaissance and Reformation 45, no. 4 (July 11, 2023): 151–85. http://dx.doi.org/10.33137/rr.v45i4.41382.
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Paul Bush’s poem, The Extripacion of Ignorancy (1526), is a little known or regarded work that mixes Chaucer’s poetic tradition, orthodox theology, and obedience polemic into an advisory piece with Christian social ethics at the heart of a caesaropapism argument at least three years prior to Tyndale’s much more famous Obedience of a Christian Man. In rhyme royal, Bush explored sacred history, Scripture, and literary references to counter the harm of the Amicable Grant tax revolts and explore the value of a Crown-dominated system based on 1 Peter 2:17. By so doing, he sought to disseminate the ways and means of solving contemporary socio-political and religious tensions. The suggestion here is that Bush anticipated the arguments of the Tudor obedience polemicists of the 1530s. This article is an evaluation of the poem as a work of poetry, theology, and obedience polemic.
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Campone, Maria Carolina. "Dabit ubera Christus. Metafore erotiche e rielaborazioni classiche nel concetto dell’immutabilità divina di Paolino di Nola." Augustinianum 59, no. 2 (2019): 407–24. http://dx.doi.org/10.5840/agstm201959226.
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Poem XXII of Paulinus Nolanus constitutes an important testimony to the saint’s personality and of his mystical experience. Reinterpreting classical poetry according to Christian faith, he expresses the bond of love between Christ and man through erotic symbols and classic metaphors. Through this union, Paulinus also clarifies the concept of divine immutability, fundamental to the patristic theology of the first centuries.
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Moltmann, Jürgen. "Die Hoffnung der Erde Die ökologische Wende der christlichen Theologie und der christlichen Spiritualität." Evangelische Theologie 74, no. 3 (June 1, 2014): 216–26. http://dx.doi.org/10.14315/evth-2014-0307.
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Abstract The concept of humanity and the relationship of the modern world towards nature were formerly determined by the idea that ›man‹ is situated at its center while governing nature and its forces. It was backed by a theology which unilaterally emphasized the relationship between god and ›man‹. Such an approach became questionable because of the ecological crisis. This essay presents a new ecological theology that shall accompany the transition into a postmodern, ecological era. A basic shift of paradigm is needed: from man as »center of the world« to a cosmic integration of humanity, from the arrogance of global dominion to cosmic humbleness, from a distinction between god and world to a mutual participation of a »world in god« and »god in the world«. Hence, Christian spirituality is no longer informed by the idea of »god and the soul«, but opens itself towards »god and sensuality«.
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Карасев, Н. "The term μυστήριον in early Christian texts and its role in the formation of Christian mysticism and mystical theology in the Ante-Nicene period." Theological Herald, no. 4(31) (October 15, 2018): 63–92. http://dx.doi.org/10.31802/2500-1450-2018-31-4-63-92.
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Единство мистического опыта фиксируется в терминах μυστήριον, μύστης, μυστικός, μυσταγωγία и др. Богословское обоснование эта лексика получает в тексте Священного Писания: «Вам дано знать тайны Царствия Небесного»1. Автор показывает, что раннехристианские богословы стремились воплотить эти слова в жизнь. В соответствии с этим выделяются два аспекта развития мистического богословия. Первый связан с осмыслением Откровения Премудрости Божией, которое не всегда можно выразить словесно (мистика познания, гностический аспект); второй - с опытным постижением и приобщением полноте Божества (мистика единения, онтологический аспект). В основе мистического христианского опыта лежит событие Боговоплощения, или соединения Боже- ственной (нетварной) и человеческой (тварной) природ в Иисусе Христе - Сыне Божием и Сыне Человеческом, что является краеугольным камнем всей православной мистики. The article deals with the origin and development of the concept of “mysticism” in Christian theology in the pre-Nicene period. Author shows, in particular, that the unity of the mystical experience is fixed in terms of μυστήριον, μύστης, μυστικός, μυσταγωγία etc. The theolog- ical justification of this vocabulary gets in the text of the Scriptures (Mt. 13, 11; Mk. 4, 11; Lk. 8, 10). The author shows that early Christian theologians tried to translate these notions into practice. In accordance with this, two aspects of the development of mystical theology are distinguished: the first is connected with understanding the Revelation of the Wisdom of God, which cannot be expressed verbally; the second - with an experienced comprehension and familiarity with the fullness of the Godhead. At the heart of the mystical Christian experience lies the fact of the Incarnation, or the union of the divine (uncreated) and human (created) natures in Jesus Christ - the Son of God and the Son of Man, who is the edge-stone stoneof all Orthodox mysticism.
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Królikowski, Janusz. "Ku wolności wyzwolił nas Chrystus (Ga 5,1). Teologiczne aspekty ludzkiej wolności." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 49–66. http://dx.doi.org/10.14746/pst.2017.31.03.
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The discovery of universal freedom is an achievement of Saint Paul, and an achievement of the Church is a consequent propagation of this fact throughout the centuries. The Christian character of this discovery was already noticed by Hegel. In today’s world, so strongly marked by the search of freedom it is necessary to reiterate the Christian vision of freedom which is a universal one. This vision is profoundly theological in character and deeply rooted in the mystery of redemption brought by Jesus Christ. This article touches upon this fact and points out its certain aspects, especially the soteriological one. Bearing in mind the theology of freedom we cannot ignore its abundant anthropological references. The article recalls the proposition of St. Thomas Aquinas, which has been largely accepted by Catholic theology and constitutes a benchmark of anthropological philosophy which has a special application in ethics. Christian tradition stresses the fact that for a human, freedom is above all “a vocation”. Therefore, on the one hand God’s definite design through Jesus Christ concerning man has to find its eschatological realization, on the other hand man’s freedom which is solidifying in this design has to revel and show itself to the full. Undoubtedly, the eschatological issue in Christian vision of freedom is worth mentioning as well.
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CROITORU, Ion Marian. "TEOLOGIA ȘI ȘTIINȚA ÎN DIALOG. REPERE ȘI PERSPECTIVE." Revista Românească de Studii Axiologice 2, no. 3 (January 24, 2021): 16–38. http://dx.doi.org/10.26520/rrsa2021.2.3.16-38.
Full textAbstract:
One can note that science tends to turn man into a master of the external and material, yet at the cost of turning him, on the level of his inner and spiritual life, into a slave of instincts altered by sin. All these, without a moral norm, become a power of destruction for man and represent issues addressed not just by bioethics, where the opinion of ‘theologians’ is consulted as well, but especially by the Church and by the Orthodoxy. The pressure of events imposes the issue of the recognition or, according to some, reformulation of the bases of ethics. Yet, this ethics ought to be constrained to a revision founded neither just on the progress of science, whose truths are partial, nor on the principles of rationalist or positivist philosophy, which try to convince man that he is no different from all the other living beings and needs to be treated in the same way as them, but on the reality of the religious fact, and, moreover, on the evidence of God’s Revelation and, implicitly, of Christian anthropology, based on the fact that man bears God’s image, not the image of man himself, as a society attempting to exclude God in an absolute manner wills to herald. According to the Holy Church Fathers, one must pursue not a concordism or discordism of theology and science but their dialogue from a theological and, implicitly, eschatological perspective. The first, namely theology, relies on the knowledge of God and the receiving of the supernatural gifts by the action of the divine uncreated energies, by means of man’s collaboration with God, which supposes man’s commitment to advance on the steps of the spiritual life: cleansing, illumination, deification. The second, namely science, relies on knowing the surrounding world and on putting to use the natural gifts, also given by God to man, and by which man investigates the reasons of things, recognising God’s power, wisdom and presence. Therefore, to theology correspond the spiritual knowledge and wisdom from Above, while to science correspond lay knowledge and the wisdom from the outside or from below.
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Welsh, Sean. "A Tulip in the Roman Curia: Proposing Novel Acronyms for Arminian and Lutheran Theology." Shanlax International Journal of Arts, Science and Humanities 8, no. 1 (July 2, 2020): 31–35. http://dx.doi.org/10.34293/sijash.v8i1.3241.
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The paradoxical relationships between free will, salvific grace, and human depravity have a perplexed man for thousands of years. In the early days of the Christian Church, Catholics affirmed the free will of man while emphasizing that God was not bound by time. This meant that, although the man was a free moral agent, God’s foreknowledge of past, present, and future allowed Him to know the “elect” before the foundation of the world. During the Protestant Reformation, new systems of theology were posited to explain the relationship between these concepts. The three most important of these theological systems are Calvinism, Lutheranism, and Arminianism. In the English-speaking world, Calvinism has become the best-known and most easily-grasped Protestant theological system due to the ingenious mnemonic TULIP, i.e., total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints, to describe the five points of Calvinism. The purpose of this paper is to propose two new mnemonics to describe the theological systems of Lutheranism and Arminianism. These mnemonics are couched in the language of Calvinism for simplicity. For Lutheran theology, the acronym TAURUS is proposed. For Arminian theology, the acronym CURIA is proposed.
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Hutabarat, Reymand, Franklin Hutabarat, and Deanna Beryl Majilang. "The Understanding of God’s Image by Anthony Hoekema." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2084–89. http://dx.doi.org/10.35974/isc.v7i1.1707.
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Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.
Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”
Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.
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Baloyi, E. "The Biblical exegesis of headship: a challenge to Patriarchal understanding that impinges on women's rights in the church and society." Verbum et Ecclesia 29, no. 1 (February 3, 2008): 1–13. http://dx.doi.org/10.4102/ve.v29i1.1.
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The aim of this paper is to try and find out the real meaning of man’s (male) headship of women, since that can help us to define the deep meaning of gender equality. A brief historical background will be followed by exegetical remarks on Ephesians 5:21-22 which is one of the texts that explains something about the concept of “headship of man”. Secondly, the meaning will help us to shape our understanding as to how we should handle the issue of women’s rights and gender equality in African Christian churches and families. The challenges that are faced by women because of the misunderstanding of the concept of headship will also be discussed. The movement of feminist theology and other movements are becoming vocal in African countries, because women feel that it is the church and the Bible which promote the subjection of women. Fiorenza (1986:67) says that oppression of women in society is a result of Christian male sexist theology.
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Płóciennik, Michał. "The Source Antinomy of the Mystery of the Trinity as the Foundation and Hermeneutical Key of Christian Apophaticism in the View of Vladimir N. Lossky." Verbum Vitae 41, no. 3 (October 3, 2023): 713–34. http://dx.doi.org/10.31743/vv.16305.
Full textAbstract:
For some time now, there has been a definite revival of interest in apophatic theology within religious thinking as well as at its antipodes. It often takes the form of criticism of religion, including Christian Revelation, and thus the theology based on it. From a Christian perspective, this provides an invitation to reflect on the rich heritage of apophaticism and to show its specificity as a consequence of what constitutes the specificum christianorum, i.e. the Trinitatis mystery. Important clues in this regard can be found in the thought of Vladimir N. Lossky, a prominent 20th century Orthodox theologian, a radical defender of the specific apophatic nature of Christianity and a theologian faithful to Trinitarian orthodoxy. Looking at the most important issues related to the Trinitarian dogma, we will point out that in the Russian’s view, the Trinitarian antinomy is the source and foundation of Christian apophaticism and its hermeneutics. This conclusion will be based on revealing the Trinitarian antinomy as what is primordial, unconditioned by nothing, non-derivable from anything and therefore as a purely religious given and truth par excellence, accessible to man through Its free Revelation, which It also infinitely transcends.
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Leśniewski, Krzysztof. "Geneza chrześcijańskiej posługi hospicyjnej." Vox Patrum 67 (December 16, 2018): 289–301. http://dx.doi.org/10.31743/vp.3402.
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Hospice care to terminally ill people was originated due to a sensitivity to the personal dignity of man. Christianity brought a special contribution to the care of terminally ill people in the history of the world. Institutionalized Christian hospice care was started in the second half of the fourth century. The first hospices were founded in the Byzantine Empire and were destined for people suffering from leprosy. In the article there are stated the facts relating to the biblical foundations of the theology of diakonia and examples of the involvement of the hierarchy in the creation of hospitals according to the principles of Christian ethics. The Author underlines that the first Christian hospices have been an integral part of monasteries.
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Słomka, Jan. "Emmanuel Lévinas. Praise of atheism." Acta Universitatis Lodziensis. Folia Litteraria Polonica 59, no. 4 (December 30, 2020): 129–46. http://dx.doi.org/10.18778/1505-9057.59.08.
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Lévinas presents atheism as the original good condition of the soul before acknowledging or rejecting God. Such description is closely linked to the notion of separation. Man is a created being, but a separated one, self-contained, though not absolute. Even if not causa sui, he may exist on his own. The description is radically different from that by Augustine, who refers to creation as the participation of man in God. Similarly, there is an almost literal contradiction between the statement by Lévinas and the words of Tertullian, claiming that the soul is Christian by nature. A comparison of Levinas’ text with the theology of Karl Rahner also points to significant differences. Rahner presents the awareness of God as a transcendental, unthematic experience. Lévinas also states that the awareness of God is unthematic, however, he does not share Rahner’s description of the experience of God as the primary transcendental experience. According to Lévinas, God comes from outside through the face of the Other. Levinas’ analyses seem highly interesting for fundamental theology and the theology of spirituality.
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Witała, Maciej. "A Proposition of Integral Protological Narrative: Modern Interpretation of the Fall of Man and the Original Sin." Poznańskie Studia Teologiczne 43 (January 19, 2024): 151–75. http://dx.doi.org/10.14746/pst.2023.43.8.
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The Catholic doctrine of the fall of man and the original sin seems to pose serious difficulties when confronted with the results of empirical sciences concerning the antropogenesis. To answer those issues, the author of this work undertakes an attempt at their contemporary interpretation from the perspective of fundamental theology, basing on the findings of his previous publication, in which he covered the problem of anthropogenesis in the light of Christian faith and empirical discoveries. (M. Witała, A Proposition of Integral Protological Narrative: the Theological Criteria of Humanity and Anthropogenesis according to Empirical Sciences, “Poznańskie Studia Teologiczne” 41 (2022) 1, pp. 71–93). The interpretation of the fall of man and original sin proposed in this work is based on the analysis of biblical data and the review of the doctrinal statements of the Magisterium of the Church during the ages and leads to an integral protological narrative taking into account the research of empirical sciences on anthropogenesis, according to the concept of integration of theology and science.