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Journal articles on the topic 'Sacred Scripture and moral theology'
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1
Bretzke, James T. "Scripture: The "Soul" of Moral Theology?" Irish Theological Quarterly 60, no. 4 (December 1994): 259–71. http://dx.doi.org/10.1177/002114009406000402.
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Spohn, William C. "The Use of Scripture in Moral Theology." Theological Studies 47, no. 1 (February 1986): 88–102. http://dx.doi.org/10.1177/004056398604700105.
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Hargaden, Kevin. "Book Review: Bridging Scripture and Moral Theology." Irish Theological Quarterly 85, no. 3 (July 7, 2020): 326–27. http://dx.doi.org/10.1177/0021140020929902h.
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Meeks, Wayne A. "Book Review: Sacred Scripture, the Mother of Christian Theology." Interpretation: A Journal of Bible and Theology 46, no. 3 (July 1992): 302–4. http://dx.doi.org/10.1177/002096439204600312.
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Curran, Charles E. "John Paul II's Use of Scripture in His Moral Teaching." Horizons 31, no. 1 (2004): 118–34. http://dx.doi.org/10.1017/s0360966900001122.
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The celebration of the fiftieth anniversary of the College Theology Society naturally turns our focus to what has transpired in these fifty years. In terms of Roman Catholic theology, the two most significant historical realities are the Second Vatican Council (1962–65) and the now twenty-five-year pontificate of John Paul II as Bishop of Rome.In my discipline of moral theology, Vatican II and its document on the training of priests called for the renewal of moral theology with a special emphasis on its Scriptural bases. “Special care is to be taken for the improvement of moral theology. Its scientific presentation, drawing more fully on the teaching of holy Scripture should highlight the lofty vocation of the Christian faithful and their obligation to bring forth fruit and charity for the life of the world.”John Paul II as pope has written and taught extensively in the area of morality. In the light of the Vatican II mandate to renew moral theology through a greater appreciation of its scriptural roots and bases, this essay will critically evaluate John Paul II's use of scripture in his teaching on morality.
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MARTÍN GÓMEZ, María. "Fray Luis de León y la interpretación de la Sagrada Escritura. La influencia de san Agustín / Fray Luis de León and the Interpretation of Sacred Scripture. The influence of St. Augustine." Revista Española de Filosofía Medieval 18 (October 1, 2011): 211. http://dx.doi.org/10.21071/refime.v18i.6132.
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On March 27, 1572 Fray Luis de Leon was imprisoned, among other reasons, because according to his informers, fray Luis, in addition to «be a friend of novelties» has argued that to understand the Sacred Scripture is not necessary the scholastic Theology. Fray Luis, who was always opposed to this view, will try to defend himself on the basis of the work De doctrina christiana of St.Augustine and putting forward that to correctly interpret Scripture is necessary the scholastic Theology, but also other wisdoms such as history or language knowledge.
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FRANKEMÖLLE, HUBERT. "Die paulinische Theologie im Kontext der heiligen Schriften Israels: ‘So viele Verheißungen Gottes, in ihm das Ja’ (2 Kor 1.20)." New Testament Studies 48, no. 3 (July 2002): 332–57. http://dx.doi.org/10.1017/s0028688502000218.
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The notion of the variety of Jewish theologies echoes the variety found within Israel's sacred scriptures. Paul, in his Torah-centred period, based his theology mainly on notions derived from the Deuteronomistic school; later, after his call to be the apostle of Jesus Christ, he was indebted to the theology of the Priestly Code (see especially the figure of Abraham in Rom 4). Just as the Torah remains the privilege of Israel, so also the covenant. Non-Jews participate in the divine promises. Accordingly, ‘scripture’ as such cannot be invoked as witnessing to Paul's gospel; instead, Pauline theology is constituted on the basis of certain passages found within the corpus of Israel's sacred scriptures.
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Bennett, Jana M. "After Vatican II and Veritatis splendor: Five Moral Theology Textbooks." Studies in Christian Ethics 33, no. 1 (November 5, 2019): 70–84. http://dx.doi.org/10.1177/0953946819885059.
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Pedagogy in moral theology follows some of the particular concerns Catholic theologians have had since the Second Vatican Council as well as the aftermath of John Paul II’s encyclical on moral theology, Veritatis splendor. Most of the textbooks reviewed here teach virtue, Christian practice, and Thomas Aquinas’s theology, as largely positive responses to the Council and John Paul II. Catholic moral theology thus appears as a relatively stable field, though the authors use multiple approaches. There are, however, some moral theologians offering alternative perspectives on moral theology. One book reviewed here contends with Humanae vitae and resists both Thomas Aquinas’s authoritative voice and Veritatis splendor’s argument against proportionalist thought. The textbooks offer a range of pedagogical tools for varying student levels. Two of the overall gaps in the field, as indicated by these textbooks, might be more direct engagement with Scripture, and a proper locating of Catholic social teaching within moral theology.
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Strielkova, Yuliya. "Demythologization and existential theology: formation of paradigm." Ukrainian Religious Studies, no. 85 (March 20, 2018): 42–53. http://dx.doi.org/10.32420/2018.85.696.
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The author Strielkova Yuliya A. in the article «Demythologization and existential theology: formation of paradigm» analyzed the conception of the demythologization of Sacred Scripture and Sacred translation as a fundamental setting not only within the dialectical theology of the twentieth century, but also for contemporary searches for the forms of correlation of philosophy and theology in the context of the scientific world pictur. The author outlines the heuristic potential of a reinterpretative approach to the concept of demythologization, considered beyond the conceptual and chronological framework of dialectical theology. Also, attention was focused on clarifying the heuristic content of the concept of "demythologization" for the modern philosophical and theological tradition, as well as the nature of its genetic connection with the existential paradigm of philosophizing and christology. Particular attention is paid to the paradigmatic and formative aspects of the phenomenon of demythologization; the role of language practices and discursive models in the development of the contemporary picture of the world is accentuated
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Head, Jonathan. "Scripture and Moral Examples in Pietism and Kant’s Religion." Irish Theological Quarterly 83, no. 3 (April 9, 2018): 217–34. http://dx.doi.org/10.1177/0021140018768338.
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This paper argues for considerable Pietist influence upon Kant’s Religion within the Bounds of Mere Reason, through a focus upon the topics of Scripture and the use of moral examples within the context of a religious community. The recommended approaches to the use of Scripture in both Religion and the Pietist theology of Spener are compared, revealing deep parallels between Kant and core Pietist thought. In addition, the importance of moral examples in cultivating true, ‘moral faith’ is examined in both Kant and Pietism as a further major point of influence. The paper concludes by noting the potential significance of this Pietist influence for our wider understanding of Kant’s thought in the Critical period.
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Wadell, Paul J. "The Use of Scripture in Moral Theology. Charles E. Curran , Richard McCormick." Journal of Religion 66, no. 1 (January 1986): 114. http://dx.doi.org/10.1086/jr.66.1.1562440.
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Keenan, James F. "The Open Debate: Moral Theology and the Lives of Gay and Lesbian Persons." Theological Studies 64, no. 1 (February 2003): 127–50. http://dx.doi.org/10.1177/004056390306400103.
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[In this final section of the Notes on Moral Theology the author explores the extensive work of Catholic moral theologians reflecting on morality and the lives of gay and lesbian persons. He demonstrates that moral theologians not only critically engage a variety of statements by the different offices of the magisterium, but also investigate the topic by using the resources of the tradition: Scripture, the natural law, theological writings, and human experience. The result is a highly responsible open theological debate that studies not only the lives of some believers but the Church itself.]
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Clark, Mark. "Peter Comestor and Peter Lombard: Brothers in Deed." Traditio 60 (2005): 85–142. http://dx.doi.org/10.1017/s0362152900000246.
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According to medieval legend, Gratian, Peter Lombard, and Peter Comestor were bro7thers. What united these men in the medieval imagination were the three great works they produced, respectively, over the course of the twelfth century: theDecretum, theSentences, and theHistoria scholastica. The two Peters, in particular, were connected. Stephen Langton, one of the most prominent teachers of Scripture and theology at Paris during the last decades of the twelfth century, praised both Peters for their mastery of Sacred Scripture. The joint ascendancy of the reputations of Peter Lombard and Peter Comestor can also be seen in the tradition of medieval chroniclers such as Otto of St. Blaise, who wrote that “in those days Peter Lombard and Peter Comestor shone forth as distinguished masters at Paris.”
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Jakob Løland, Ole. "The Position of the Biblical Canon in Brazil: From Catholic Rediscovery to Neo-Pentecostal Marginalisation." Studies in World Christianity 21, no. 2 (August 2015): 98–118. http://dx.doi.org/10.3366/swc.2015.0113.
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This study analyses the historically significant shifts in the diffusion and reception of the bible in Brazilian Christianity. It questions whether Brazil is turning Protestant, given the marginalisation in Brazilian neo-Pentecostalism of scripture, which is the fundamental pillar of Protestant faith. While scripture has traditionally been marginal to Brazil's popular Catholicism, it was regarded as the primary medium for access to the sacred in classical Pentecostalism. Whilst Brazilian Catholicism rediscovered the bible through the liberation theology movement, a contrary trend of marginalisation of scripture is evident in the Brazilian neo-Pentecostal church Igreja Universal do Reino de Deus (IURD). Although there is a performative use of the bible in IURD, the original meaning of the biblical texts is given little weight within this performance. Based on this evaluation of the bible's position, the article suggests that neo-Pentecostalism stands in continuity with popular Catholicism and discontinuity with classical Pentecostalism in relation to the biblical canon.
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Potts, Matthew Lawrence. "Mourning for forgiveness." Theology 122, no. 3 (May 2019): 180–87. http://dx.doi.org/10.1177/0040571x19826177.
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This article proposes a new understanding of unconditional forgiveness as a human moral act, based on brief considerations of Scripture and atonement theology, as well as attention to forgiveness as a public and pastoral practice. The article seeks to define unconditional forgiveness as a specific and limited discipline of Christian non-violence, and as a pastoral and spiritual practice of Christian mourning.
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Cessario, Romanus. "Scripture as the Soul of Moral Theology: Reflections on Vatican II and Ressourcement Thomism." Thomist: A Speculative Quarterly Review 76, no. 2 (2012): 165–88. http://dx.doi.org/10.1353/tho.2012.0023.
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Tsakiridou, Cornelia A. "Empire of Sin: Militant Theology and Ideology in Early American Missions to the Ottoman Near East." New Perspectives on Turkey 33 (2005): 5–41. http://dx.doi.org/10.1017/s0896634600004222.
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After looking at this great empire of sin, and contemplating its strength and glory, I have been led to examine the predictions of scripture in respect to it […] And is it not probable that the success of these Christian operations will excite the rage of the enemy, and induce the beast, the false prophet, unconverted Jews, and hardened infidels, to. make one fatal struggle for the extermination of true religion […]? Woe to me if I ever leave this sacred calling, if I do not consecrate every faculty to my high profession. Ever may it be the language of my heart, ‘conquest or death.’
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Pinckaers, Servais, and Mary Thomas Noble. "The Use of Scripture and the Renewal of Moral Theology: The Catechism and Veritatis Splendor." Thomist: A Speculative Quarterly Review 59, no. 1 (1995): 1–19. http://dx.doi.org/10.1353/tho.1995.0043.
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Reed, Esther D. "Richard Hooker, Eternal Law and the Human Exercise of Authority." Journal of Anglican Studies 4, no. 2 (December 2006): 219–38. http://dx.doi.org/10.1177/1740355306070685.
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ABSTRACTRichard Hooker's theology of law was rarely far from pragmatic concerns. He wanted to promote a peaceful and prosperous human community before God while holding that moral right consists in conformity to the divine will. In this paper, we tread a narrow path between Hooker as ‘villain’ because of his role in preparing for the modern separation of ethics from metaphysics and as ‘unqualified hero’ whose ethically substantive and teleological theology of law took inspiration from Holy Scripture and the angels' worship of God. The claim is that Hooker's theology of law still provides a fertile environment in which to think practically today about questions such as: What is the nature of divine authority? What is law for? What should characterize the human exercise of authority?
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Pasulka, Diana Walsh. "Pre-modern Scriptures in Postmodern Times." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 2-3 (March 14, 2008): 293–315. http://dx.doi.org/10.1558/post.v2i2.293.
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A contemporary movement in Christian religious thought advocates for the recovery of pre-modern exegetical practices. Wesley Kort, Paul Griffiths, and Catherine Pickstock are among several theorists who support a return to pre-modern reading and writing practices as an answer to the crisis of modernity. In the context of scripture studies, the works of Kort, Griffiths, and Pickstock can be understood as examples of analyses that focus on the performative elements of scripture. Their stress on memorization, recitation, and reading reflect the influence of studies of the performative function of scriptures by Wilfred Cantwell Smith and William Graham. Kort, Griffiths, and Pickstock take this line of argument even further, by arguing that is it the very loss of scripture as performance that has inaugurated a loss of the sacred in modernity. This development thus tackles the philosophical issues at stake between secularism and theology and moves beyond the localized analysis of the meaning of specific scriptures. The following analysis places this development in an historical and philosophical context by revealing the theoretical precedents that each scholar draws upon, specifically the later writings of Martin Heidegger.
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Leese, J. "Ecofaith: Reading Scripture in an Era of Ecological Crisis." Religions 10, no. 3 (March 4, 2019): 154. http://dx.doi.org/10.3390/rel10030154.
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This essay outlines the emerging field of ecological theology (ecotheology) with a primary focus on the methods of ecological hermeneutics developed by biblical scholars, ethicists, and theologians. This relatively new approach to reading ancient sacred texts has emerged in tandem with, and partially as a result of, increased public, political, and scientific consensus on the impacts of anthropogenic global warming and the ranging environmentally related effects (e.g., reduction of biodiversity and ecosystems, deforestation, loss of fertile lands, and so forth). The demands of our current context have challenged scholars to consider how religious anthropocentric worldviews have influenced historical readings of the Bible in ways that have contributed to the crisis and constricted the ecological contours of the ancient text. In order to place these developments within a broader historical context, the first section summarizes the history and trajectory of ecological hermeneutics over the past four decades. The main section of this work outlines and summarizes the different types of reading strategies being considered and debated among scholars today and includes promising examples of ecocritical readings of biblical texts. These readings are based on a constructive and critical engagement of ancient texts in light of the modern environmental challenges.
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Krausmüller, Dirk. "Showing one's true colours: Patriarch Methodios on the morally improving effect of sacred images." Byzantine and Modern Greek Studies 40, no. 2 (September 22, 2016): 298–306. http://dx.doi.org/10.1017/byz.2016.9.
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This brief article makes the case that Patriarch Methodios developed a distinctive icon theology. He argued that the saints had infused the colours of their faces with their holy essence and that these colours when separated from the bodies and transferred to images could thus lead to the moral improvement of the onlookers.
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Morrow, Jeffrey L. "Cut Off from Its Wellspring: The Politics behind the Divorce of Scripture from Catholic Moral Theology." Heythrop Journal 56, no. 4 (April 14, 2014): 547–58. http://dx.doi.org/10.1111/heyj.12144.
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Stoláriková, Lenka. "Alynna J. Lyon, Christine A. Gustafson and Paul Christopher Manuel: Pope Francis as a Global Actor: Where Politics and Theology Meet. 1st edition. London: Palgrave Macmillan, 2018, 292 pages. ISBN: 978-3319713762." Czech Journal of International Relations 55, no. 2 (June 1, 2020): 70–72. http://dx.doi.org/10.32422/mv.1694.
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Pope Francis confuses many observers because his papacy does not fit neatly into any pre-established classificatory schemes. To gain a deeper appreciation of Francis’s complicated papacy, this volume proposes that an interdisciplinary approach, fusing concepts derived from moral theology and the social sciences, may properly situate Pope Francis as a global political entrepreneur. The chapters in this volume ask what difference it makes that he is the first pope from Latin America, how and why different countries in the world respond to him, how his understanding of scripture informs his ideas on economic, social, and environmental policy, and where politics meets theology under Francis. In the end, this volume seeks to provide a more robust understanding of the enigmatic papacy of Francis.
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Кучер, О. М., and О. В. Медведь. "ПРОБЛЕМИ СИСТЕМАТИЗАЦІЇ БОГОСЛОВСЬКОЇ ТЕРМІНОЛОГІЇ В ОСВІТНЬОМУ ПРОЦЕСІ." Humanities journal, no. 3 (October 3, 2019): 62–71. http://dx.doi.org/10.32620/gch.2019.3.07.
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The establishment of theology as an academic discipline raises the question of the normalization of its lexical means.Ukrainian religious vocabulary as a whole, and, in particular, its certain lexical-semantic groups referred to as “religious terms”, “church terms”, “sacred terms”, “theological terms” and others based on a subject matter, have been the subject of many linguistic studies. Of particular interest to this research are the studies focused on theological terms in the area of their usage – theological (liturgical) practice and corresponding theological texts. For instance, N.V. Puriaieva gave a characterization of the usage of the Ukrainian language in the liturgical practice of Ukrainian churches, problems of a sacred language, and the vocabulary of church service terms; B. Ogulchanskiy studied the development of Ukrainian theological terms in liturgical and theological texts from the Art Nouveau period to the present. Nevertheless, the development of theological education in Ukraine makes it important to standardize theological terms used in the education process.Considering certain historical factors, religious studies still have a great influence on the interpretation of religious concepts in the scientific community. This discipline uses the more standardized approaches allowing to use them for applied research. For example, religious studies distinguish the following beliefs about God withing theology: Jewish, Christian, Muslim, Hindu, Buddhist theology, etc. Christianity is divided into Catholic, Orthodox, and Protestant theology. Eastern Orthodoxy includes apologetic theology (apologetics), biblical theology, dogmatic theology, moral or practical theology, comparative theology, etc.Compared to religious studies, the term “theology” lacks consistency in theological sources.The study and understanding of sacred texts and eminent theologians’ commentaries to them have been one of the main theological methods from the earliest times. These texts vary among confessions and even withing one church, which is especially common for Eastern Christianity.In our opinion, this analysis points to the reason for the incoherency of the modern theological terms and outlines the possible ways of eliminating it which is essential not only for theological practice but also for theological education.
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Juskus, Ryan. "Revealers, Skeptics, and Witnesses: Advancing a Witness Methodology in Ethnographic Theology and Ethics." Ecclesial Practices 8, no. 1 (June 3, 2021): 26–42. http://dx.doi.org/10.1163/22144471-bja10011.
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Abstract Drawing on original ethnographic fieldwork with a Christian environmental initiative in Appalachia and Alabama, this article argues that moral theologians should conceive of ethnography as witnessing witnesses to aid and multiply witnesses. An ethnographic ‘witness methodology’ is contrasted with two other approaches that the author calls revealer and skeptic methodologies. This witness methodology is developed primarily by analyzing a creation care organization’s practice of citizen science in places devastated by coal mining and coal burning. The author develops the concept of witness by reflecting on his role in helping the organization develop a slogan to describe their work and how this slogan encapsulates their citizen science practice. Though developed primarily in conversation with the author’s fieldwork, the proposed witness methodology is also supported through dialogue with Scripture, Christian ethics, and cultural anthropology.
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Landman, Christina. "Telling Sacred Stories Eersterust and the Forced Removals of the 1960S." Religion and Theology 6, no. 3 (1999): 415–27. http://dx.doi.org/10.1163/157430199x00254.
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AbstractThe Truth and Reconciliation Commission (TRC) has introduced a process in South Africa in which healing became possible through storytelling. The Research Institute for Theology and Religion (University of South Africa) has taken up the challenge of extending this process to people who, for a variety of reasons, did not have the chance to tell their stories to this commission. This introduces a new era in oral history research in South Africa in which healing, that is discontinuity, and not truth or the establishment of a continuous tradition, is the aim of research on and through storytelling. Also, the present government, by withdrawing from moral legislation, now allows for religious communities to assist civil society in the formation of a social ethos. Consequently, the aim of oral history research for the RITR has shifted from establishing the liberational and interventionary moment in storytelling to that of focusing on its religious, healing and moral subtext. This article deals exclusively with the stories of coloured people in Eersterust, a town just outside Pretoria, which focus on the forced removals of the 1960s.
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Trianni, Paolo, and Sara Sgarlata. "Towards a Theological Overcoming of Anthropocentrism. The Vegetarian Choice." ETHICS IN PROGRESS 11, no. 2 (January 23, 2021): 54–65. http://dx.doi.org/10.14746/eip.2020.2.5.
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The article intends to demonstrate that a theology of vegetarianism is possible, despite some contrary evidence present in the biblical texts. Like other theologies dealing with issues not directly voiced in the Bible, it becomes possible to interpret the biblical statements in a new way, on the bases of a specific methodology. As a result, an objective comprehension will go back inductively to Sacred Scripture. The article advocates for applying this new method as well as for introducing its ethical implications into the Christian tradition. An additional supportive argument in favour of establishing the new understanding can be found in the history of the Roman Church, besides the consolidated custom of carnivorous nutrition: there has been no shortage of positions in favour of vegetarian asceticism. This stance was also represented by Thomas Aquinas. By valorizing classic Christian authors in favour of vegetarianism (starting with Jerome), the inauguration of the theology of vegetarianism becomes legitimised. Such an inauguration would reorient Christian thought toward reconsidering cosmology, ecology and topical contemporary issues such as anthropocentrism and speciesism.
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Mielec, Bogusław. "Liturgy and Morality. Constitution on the Sacred Liturgy Sacrosanctum Concilium in the Context of Moral Theology." Ruch Biblijny i Liturgiczny 66, no. 3 (September 30, 2013): 265. http://dx.doi.org/10.21906/rbl.70.
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50. rocznica uchwalenia Konstytucji o liturgii świętej zachęca do teologiczno-moralnej interpretacji tego dokumentu Vaticanum II. Jej owocem jest stwierdzenie istniejącej w historii zbawienia korelacji pomiędzy liturgią i moralnością. Objawienie Starego Testamentu odsłania koniunkcję kultu i moralności, a próby jej rozerwania w historii Narodu Wybranego spotykają się z ostrym sprzeciwem proroków. Krytyka ta zawiera jednak zapowiedź nowej przyszłości, w której Bóg usunie podział między kultem a moralnością. Nowy Testament przedstawia realizację tej obietnicy w wydarzeniu Jezusa Chrystusa. Jego zbawcze dzieło ustanawia chrześcijańską liturgię, w której człowiek uczestniczy jako istota duchowo-cielesna. Zbawienie aktualizowane w liturgii uświęca przez łaskę, która może być przyjęta jako miłość Boga respektująca wolne działanie człowieka. Zbawienie uobecniane w liturgii Kościoła jest bowiem relacją, współdziałaniem Boga i człowieka, łaski i wolności. Sacrosantum Concilium wyraża tę objawioną prawdę, podkreślając obiektywny i subiektywny wymiar liturgii jako dzieła Chrystusa, w którym chrześcijanin czynnie, świadomie i owocnie uczestniczy (participatio actuosa). Jest to przede wszystkim udział duchowy, zatem również moralny. Tylko wtedy możliwy jest zewnętrzny wymiar liturgii, w którym zawierają się szczegółowe formy, postawy, gesty i różnego rodzaju działania uczestnika świętej liturgii. Oznacza to, że liturgiczna participatio actuosa wymaga moralnego działania poprzez konkretne naśladowanie Chrystusa, prowadzące do nawrócenia. Wówczas „wiara działa przez miłość” (por. Ga 5, 6). W ten sposób dochodzimy do pojęcia ofiary, która w przypadku człowieka polega na jego całościowej przemianie. Grzeszny człowiek obdarowany miłością Trójjedynego Boga może na nią odpowiedzieć własną, stopniowo dojrzewającą miłością. Proces ten konstytuuje dramat Boga i człowieka, czyli napięcie pomiędzy łaską i wolnością, któremu odpowiada właśnie korelacja liturgii i moralności. Co więcej, zależność ta pozwala na autentyczne doświadczenie liturgii i moralności, chroniąc je przed redukcją do rytualizmu i moralizmu.
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Ayres, Lewis. "The soul and the reading of scripture: a note on Henri De Lubac." Scottish Journal of Theology 61, no. 2 (May 2008): 173–90. http://dx.doi.org/10.1017/s0036930608003943.
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AbstractHenri DeLubac's work on multi-sense scriptural reading has become a major resource for Catholic and Protestant theologians seeking a new integration of biblical studies and theology. Rarely, however, is it noticed that De Lubac's account of scriptural interpretation involves a robust notion of the soul and its transformation in the Christian life – and that in linking these themes De Lubac accurately reflects a central theme of pre-modern exegesis. This article thus suggests, first, that defending a notion of soul is important for those seeking to appropriate pre-modern exegesis. The article then argues that such a project is only possible if we move beyond Harnackian notions of early Christianity's ‘hellenisation’ and see the soul as a theological doctrine. The soul is the fundamental locus of a transformation in which Christians act in and through the Spirit as members of the body of Christ. Once the status of the soul is acknowledged, we are then best able to follow De Lubac's call for the reintegration of moral-practical aspects of Christianity and the discipline of theology. The article finally argues that Christian accounts of scriptural interpretation should find their core in an understanding of scripture as a graced resource for the formation of Christians, and that these accounts should be ever attentive to the place of scripture within the drama of salvation.
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Kirby, Torrance. "‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality." Perichoresis 13, no. 1 (June 1, 2015): 5–17. http://dx.doi.org/10.1515/perc-2015-0001.
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Abstract Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place-the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities-the knitting together of Neoplatonic theology and Reformation politics-is perhaps the defining characteristic of Hooker’s distinction mode of thought. Hooker’s ontology adheres to a Proclean logic of procession and reversion (processio and redditus) mediated by Aquinas’s formulation of the so-called lex divinitatis whereby the originative principle of law remains simple and self-identical as an Eternal Law while it emanates manifold, derivative and dependent species of law, preeminently in the Natural Law accessible to human reason and Divine Law revealed through the Sacred Oracles of Scripture. For Hooker, therefore, ‘all thinges’-including even the Elizabethan constitution in Church and Commonwealth, are God’s offspring: ‘they are in him as effects in their highest cause, he likewise actuallie is in them, the assistance and influence of his deitie is theire life.’
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Reidy, Maurice. "Book Review: Readings in Moral Theology No. 4: The Use of Scripture in Moral Theology. Ed. Charles E. Curran and Richard A. McCormack S.J., New York 1984, 384 pp. $9.95." Irish Theological Quarterly 52, no. 1-2 (March 1986): 149–50. http://dx.doi.org/10.1177/002114008605200118.
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Cheely, Daniel. "Legitimating Other People's Scriptures: Pasquier Quesnel'sNouveau TestamentAcross Post-Reformation Europe." Church History 82, no. 3 (August 30, 2013): 576–616. http://dx.doi.org/10.1017/s0009640713000644.
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This study traces the evolution of one version of the New Testament across two early modern kingdoms and three confessional communities. The Oratorian priest Pasquier Quesnel salvaged the text of theNouveau Testament“de Mons,” which was condemned in 1667 for infidelity to the Vulgate, by attaching “Christian thoughts” to each verse and framing the new product as a moral commentary. The French Jesuit Michel Le Tellier revived the charges against the “Mons” scriptures, but he could not prevent their redistribution in Quesnel'sL'Abrégé de la morale de l'Evangile(1672) andNouveau Testament(1692) for more than three decades until he shifted his attack away from the translation toward the legitimating paratexts. Long before then, Le Tellier plunged the French Jesuits into the competition for marketing vernacular scripture-books. Though they first proposed an alternative model of scripture-reading, they increasingly borrowed from Quesnel's model as they had more success proscribing his book. Meanwhile in England, both Catholics and Protestants attempted to fit Quesnel's scripture-books to the standards of their geo-confessional communities, conforming enough to make transgression possible. The Catholic physician Richard Short represented Quesnel's book as the “Jesuit” Rheims version while the Anglican divine Richard Russel re-packaged it as a deluxe King James Bible. The struggles of all these competitors illuminate the informal processes of authorization that enabled scripture-books to shadow the Authorized Versions and to expand the space for publisher adaptation and reader appropriation between them. By analyzing the permutations ofbooks, scholars might enrich their understanding of confessional differences, often limited to comparisons oftextualaccess, and more precisely discern the varieties of historical relationships that particular Christian communities sought with their sacred scriptures.
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Cahill, Lisa Sowle. "Readings in Moral Theology No. 4: The Use of Scripture in Moral Theology. Edited by Charles E. Curran and Richard A. McCormick S.J. New York: Paulist, 1984. viii + 384 pages. $9.95." Horizons 12, no. 2 (1985): 419–20. http://dx.doi.org/10.1017/s0360966900035477.
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Stout, Andrew C. "“A Little Willingness to See”: Sacramental Vision in Marilynne Robinson’s Housekeeping and Gilead." Religion and the Arts 18, no. 4 (2014): 571–90. http://dx.doi.org/10.1163/15685292-01804005.
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The “sacramental imagination” is closely associated with writers from the Roman Catholic tradition. However, Marilynne Robinson, drawing on the creational and sacramental theology of John Calvin, has successfully developed a distinctly American Protestant sacramental vision in and through her novels Housekeeping and Gilead. In this article, I examine Robinson’s appropriation of Calvin to show how he has shaped her sacramental view of the world. I then look at the two novels in succession to show how this vision manifests itself in her fiction. Robinson sees creation itself as bearing a sacramental character that is particularly evident in the elements of water, bread, and wine. When these elements are concentrated in sacramental actions and viewed through the corrective lens of Scripture, they reveal this intention with an even greater clarity. Through her depictions of the sacred nature of ordinary people and places, Robinson articulates a vision that invites the reader to see the divine in the common.
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Ellis, Anthony. "The Jealous God of Ancient Greece: Interpreting the Classical Greek Notion of Φθόνος Θεῶν between Renaissance Humanism and Altertumswissenschaft." Erudition and the Republic of Letters 2, no. 1 (December 10, 2017): 1–55. http://dx.doi.org/10.1163/24055069-00201001.
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The description of god as phthoneros (‘envious’, ‘jealous’, ‘grudging’) in the works of Pindar, Aeschylus, and Herodotus has played an important role in the later understanding of archaic and classical Greek religion. This paper explores the genesis and development of several interpretations of the Greek concept of φθόνος θεῶν that have arisen since the Renaissance, and how these relate to wider debates on the relationship between Christianity and ‘paganism’, including the ‘jealous God’ of Scripture. I outline three principal approaches to the topic. First, a Platonizing or Christianizing interpretation whereby divine phthonos is god’s moral disapproval of human ‘hubris’, impiety, or arrogance and thus a form of ‘divine justice’; second, a ‘Paganizing’ interpretation, whereby divine phthonos is an immoral resentment of human success or simply a hostility towards humanity, and represents an essential difference between the ‘moral’ theology of Christianity and ‘amoral’ pagan theology; third, a ‘developmental’ explanation posited in the late Enlightenment (and later popularized in a different form by anthropologists and philologists) as part of a thesis for the religious development of mankind as a whole. In this third view, divine phthonos was initially an ‘amoral’ emotion, felt by the gods of ‘primitive’ religious systems, but the concept was ‘purified’ in the course of the Greeks’ theological development, so that divine phthonos became a ‘moral’ response to hybris. By exploring the intellectual climate which gave rise to each of these interpretations, I trace the origins of the tacit but total disagreement over the meaning of ‘divine phthonos’ in classical scholarship today, and encourage a return to the long-standing debates about a theme at the heart of Herodotus’s Histories and our understanding of Greek religion more generally.
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Belkin, Aleksey I. "The ethic content of the historical concept of the sacred books (experience of comparative historical analysis of the Bible and the Koran)." Humanitarian: actual problems of the humanities and education 20, no. 1 (April 5, 2020): 61–71. http://dx.doi.org/10.15507/2078-9823.049.020.202001.061-071.
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The introduction substantiates the need to address the ethic foundations of human life in connection with the discussions on the search for a way out of the modern civilization of the systemic crisis. Materials and Methods. The object and subject of research are indicated. Based on this, it is given the argumentation for the choice of research methods, which are the method of studying primary sources and comparative historical analysis. Results. A number of preliminary observations are made, which indicate the peculiarities of the study of the problem under consideration. It is indicated the difference of approaches to understanding the history of mankind in the Old and New Testaments of the Christian’s Holy Scripture and in the Koran. As a starting point of comparative historical analysis, the ethic content of the historical concept of the Holy books is highlighted, it is noted that all of them are united by the idea of human sinfulness and the inevitability of punishment for sins. It is given the analysis of the ethic content of the historical concepts of the Old and New Testaments based on the fundamental ideas that determine the content of history of God’s nation of Israel and the Great Commandment. In relation to the Old Testament, the author analyzes the contradictory influence of the idea of God’s nation on the formation of ethics. The analysis of the moral content of the historical concept of the Koran is given based on the recognition of the importance of the prophets in human history; the main plot lines associated with the moral content of this activity are indicated. Discussion and Conclusion. The author substantiates the importance of understanding the historical concept of the sacred books for modern civilization and shows the importance of affirming in interpersonal relations the highest moral principles that form a respectful attitude to a human being.
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O'Collins, Gerald. "The Church and the Power of Prayer for “the Others”." Horizons 41, no. 2 (November 10, 2014): 211–29. http://dx.doi.org/10.1017/hor.2014.75.
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This article critically examines the views of Jacques Dupuis, Gavin D'Costa, and Francis Sullivan on the church's intercession for those of other living faiths or of no faith at all. After clarifying what the Scholastic terminology of “final” and “moral” causality means, it shows how 1 Timothy and Vatican II's Constitution on the Sacred Liturgy elucidate intercession for “others.” Here a rich tradition of philosophical-theological reflection on the efficacy of prayer can no longer be ignored. Finally, intercession for “others” is inspired by love for them, and brings the faithful to share in Christ's priestly ministry for the whole world. In these ways, the article aspires to open up new themes for the theology of religions.
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Ларионов, Александр. "The Meaning of Lexical Forms with Regards to the Interpretation of Scripture, According to Treatise 43 «Amphilochia» of St. Photius the Patriarch." Метафраст, no. 1(1) (June 15, 2019): 53–64. http://dx.doi.org/10.31802/2658-770x-2019-1-1-53-64.
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Несмотря на существование огромнейшей библиографии трудов великого святителя IX в. - святого патриарха Фотия, совсем не много исследователей рассматривают его как филолога и учёного, который, имея опыт прочтения и анализа целого массива древних текстов, делал бы выводы о том, как правильно пользоваться ими, дабы иметь верное их понимание, какими языковедческими навыками в итоге должен обладать читатель и какие филологические приёмы следует использовать для разрешения экзегетических затруднений. В настоящей публикации представлены взгляды св. патриарха Фотия по вопросу лексического значения слова для христианского богослова, толкователя христианских текстов и догматиста. Выявляются выводы святителя о важности филологической эрудиции, морального состояния человека и обладания им особой харизмы для верного понимания и трактовки священных текстов. Значение слова в экзегезе священных текстов показано на примере толкования св. Фотием апории о том, почему в книге Деяний упоминается крещение исключительно во имя Господа Иисуса, вопреки повелению Христа крестить во имя Святой Троицы (Мф. 28, 19). Излагаются филологические взгляды свт. Фотия о причинах многообразия имён и терминов в священных текстах, о значении смысловых оттенков для передачи догматических идей, о качествах подлинного христианского филолога, а также о необходимости филологической подготовки, предваряющей чтение и толкование священных текстов. Despite the existence of a tremendous bibliography on the works of the great saint of the 9th century, the holy patriarch Photius, not a lot of researches that considered him as a philologist and scholar who, having experience in reading and analyzing a whole array of ancient texts, drew conclusions on how to properly use texts for having the right understanding of them, what linguistic skills the reader should possess and what philological techniques should be used in solving exegetical difficulties. This publication presents the views of St. Patriarch Photius on the lexical value of the word for the work of a Christian theologian, interpreter of Christian texts and a dogmatist. The views of St. Photius is about the importance of philological erudition, the moral state of a person and possessing special charisma for a correct understanding and interpretation of sacred texts. The meaning of the word in the exegesis of the sacred texts is shown by the example of the interpretation of St. Photius of the aporia about why the Acts of Apostles refers to baptism exclusively in the name of the Lord Jesus, contrary to the command of Christ to baptize in the name of the Holy Trinity (Matthew 28, 19). The author reveals the philological views of St. Photius on the causes of the variety of names and terms in sacred texts; the value of semantic shades for the transmission of dogmatic ideas; the qualities of a genuine Christian philologist; the need for philological training that precedes the reading and interpretation of sacred texts.
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Handaric, Mihai. "Aspects related to the influence of Christianity on the Society." Randwick International of Social Science Journal 2, no. 2 (April 30, 2021): 58–66. http://dx.doi.org/10.47175/rissj.v2i2.215.
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In this paper the author analyzes the influence of Christianity on society. There will be demonstrated that through its structure, man was created to live in the community. He discovers himself by relating to the world surrounding him, as it is argued by Martin Heidegger, and Martin Buber. Here we also include the relationship with the transcendent. The philosophical and sociological arguments help us understand the influence Christianity had on European society. The religion of the European nations had a strong influence on the civilization of the continent and the world. Researchers have come to the conclusion that man was created with an innate religious feeling. Rudolf Otto sought to demonstrate that man's religious experience can only be explained by the aprioric existence of the sacred. So did Mircea Eliade, who introduced a new term "hierophany" to define the act of experiencing the sacred. There were also researchers who reinterpreted the relationship with the sacred. Emile Durkheim argued that ultimately, religion in its present form will be replaced by a so-called "civic religion," which will replace religious services in churches. Accepting the perspective of Scripture, the author tries to show the idea of the presence of Divinity in the believer's life (John 14:15-26). Jurgen Moltman asserts that if society were to enter the process of Christ's discipleship, she would discover the divine alternatives that bring the long-awaited results. Max Weber argued that Christian religion, and especially the sects of Protestantism, had a decisive role in influencing the culture and civilization of modern Europe, and the world at large. From his point of view, the decision of man in capitalist society to make a great effort in his work, has a religious motivation, namely, the doctrine of predestination. Considering that the moral and theological dimension of Christianity lies at the root of human significance, Christians struggle to defend the revealed message. A good example is given by Francis Schaeffer, who in his book Trilogy pleads to preserve the traditional moral values of the Bible. Schaeffer attempts to link the idea of revelation, as it is presented in the Christian Bible, with the discovering of man's significance.
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Tverdokhlib, Tetiana. "Teaching Pastoral Theology as a Pedagogically Oriented Discipline in the Educational Institutions of the Orthodox Church in Ukraine (Beginning of the 19th – End of the 60's of the 19th Century)." International Letters of Social and Humanistic Sciences 87 (May 2019): 1–12. http://dx.doi.org/10.18052/www.scipress.com/ilshs.87.1.
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The article focuses on the pedagogical component in the content of Pastoral Theology in the Ukrainian educational institutions of the Orthodox Church, which were included in the system of religious education of the Russian Empire at the beginning of the nineteenth century – at the end of the 1860's. Basing on the studied works “On Positions of Parish Presbyters” by the bishop of the Smolensk Parfenii and the Archbishop of Mogilev, Georgii (Konyskyi), “Letters on Positions of Sacred Rank” by Olexandr Sturdza, “Pastoral Theology” by Archimandrite Anthonii (Amfiteatrov), as well as programs, lecture notes and lecture reviews of lecturers of theological seminaries and the Kiev Theological Academy it has been established that much attention at classes on Pastoral Theology was paid to the preparation of future priests for the religious and moral upbringing of parishioners. The main forms and methods of teaching Pastoral Theology have been presented on the basis of the analysis of archival materials, historical, pedagogical literature. Attention is drawn to the widespread dissemination in the seminaries of rote learning and text dictating, despite the prohibition of such methods by the 1814 Statute. The quality of teaching and staffing of this subject in the secondary and higher Ukrainian educational institutions of the Orthodox Church in the period under research. It has been proved that Pastoral Theology in seminaries was on an equal footing with other branches of theology: teachers understood its great importance for future presbyters and paid much attention to the subject as distinct from the Kiev Theological Academy.
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ANDRÉE, ALEXANDER. "PETER COMESTOR'S LECTURES ON THE GLOSSA “ORDINARIA” ON THE GOSPEL OF JOHN THE BIBLE AND THEOLOGY IN THE TWELFTH-CENTURY CLASSROOM." Traditio 71 (2016): 203–34. http://dx.doi.org/10.1017/tdo.2016.2.
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The traditional account of the development of theology in the twelfth and thirteenth centuries is that the emerging “academic” discipline of theology was separated from the Bible and its commentary, that the two existed on parallel but separate courses, and that the one developed in a “systematic” direction whereas the other continued to exist as a separate “practical” or “biblical-moral” school. Focusing largely on texts of an allegedly “theoretical” nature, this view misunderstands or, indeed, entirely overlooks the evidence issuing from lectures on the Bible — postills, glosses, and commentaries — notably the biblical Glossa “ordinaria.” A witness to an alternative understanding, Peter Comestor, master and chancellor of the cathedral school of Paris in the second half of the twelfth century, shows that theology was created as much from the continued study of the Bible as from any “systematic” treatise. Best known for his Historia scholastica, a combined explanation and rewrite of the Bible focusing on the historical and literal aspects of sacred history, Comestor used the Gloss as a textbook in his lectures on the Gospels both to elucidate matters of exegesis and to help him deduce doctrinal truth. Through a close reading of Comestor's lectures on the Gospel of John, this essay reevaluates the teaching of theology at the cathedral school of Paris in the twelfth century and argues that the Bible and its Gloss stood at the heart of this development.
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O’Collins, Gerald. "Book Review: The Inspiration and Truth of Sacred Scripture. By the Pontifical Biblical Commission and Theology, History and Biblical Interpretation: Modern Readings. Edited by Darren Sarisky." Theological Studies 77, no. 1 (February 22, 2016): 260–61. http://dx.doi.org/10.1177/0040563915619978.
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Barashkov, V. V. "Modern Church Architecture as an Intercultural Space of Aesthetic and Moral Communication." Concept: philosophy, religion, culture 4, no. 3 (September 28, 2020): 149–57. http://dx.doi.org/10.24833/2541-8831-2020-3-15-149-157.
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The paper analyses the messages modern architecture communicates to audience and to individual. Architects and theologians regard a church as a community place, and raise questions of aesthetic features of church buildings. At the same time, church space is essential to the visitors’ abilities to remember, to compassionate and to concentrate.The article focuses on the concepts of three modern theologians: Thomas Erne, Bert Daelemans and Sigurd Bergmann. According to Erne, churches are becoming a space of self-transcendence; they are open to various social and aesthetic values within the sphere of the infinite. Daelemans formulates three dimensions of a church building — synaesthetic, kerygmatic and eucharistic — and doing so, establishes the notion of theotopy, the nonverbal theology of architecture. Bergmann considers the sacred place as a critical place. In addition, architects seek not only the theological reflection on such spaces, but also on solutions that reveal their transcendental dimension.Church architecture gives an opportunity to express the inexpressible by figurative means, keeping in mind the thoughts of the visitors. A complex religious space, a church is presented to a person and, therefore, can be grasped in a range of ways. So the church space is constructed. Overall, as a space for dialogue and communication, which is not only a religious, but also an aesthetic and moral construct, a temple remains significant despite secularization trends.
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CHUI-SHAN CHOW, CHRISTIE. "Qiuwen (Bibliomancy): Enlivening the Chinese Union Bible." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 119–33. http://dx.doi.org/10.1017/s1356186319000336.
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AbstractThe production of the Union Bible was designed to provide Chinese Protestants with a standardised sacred text to better understand and approach the Christian faith in their native language. While believers regard the translated Scripture as a moral compass that gives spiritual references to everyday challenges, the methods of acquiring these references point to individual creativity and improvisation. When the Union Bible was banned from circulation in the public domain during the Maoist period (1949–1976), Chinese church leaders were jailed and reading the Bible was deemed to be subversive, how did ordinary Protestants draw on their reading of the Union Bible to sustain their religious commitment beyond initial conversion? How did they construct a biblically-centered faith against the socialist indoctrination? This study investigates the centrality of the Union Bible among Chinese Seventh-day Adventists in Wenzhou from the 1950s to 1970s. In particular, it explores how two female Adventists enmeshed the Chinese mode of divination with their daily Bible reading for spiritual insights as they confronted personal and congregational crises in the Maoist era. It argues that this indigenous mode of Bible reading sheds light on the ways in which Chinese Adventists asserted and empowered their scriptural-textual authority, interpretive agency, and personal piety against the state's relentless atheistic propaganda.
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Viera, David J. "FRANCESC EIXIMENIS ON WOMEN: COMPLIMENTARY OR CONFLICTING VIEWS." Catalan Review 17, no. 2 (January 1, 2003): 193–204. http://dx.doi.org/10.3828/catr.17.2.10.
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The medieval Franciscan author, Francesc Eiximenis, wrote on the subject of woman in several treatises. In his early works, especially the Segon and Terç del Crestià, he underlined negative attitudes towards women, often recalling classical, patristic, and medieval authors. From the late 1380s to the end of the century, he began to describe women in a positive light and to emphasize Mary’s role in the Church not only as the mother of Jesus, but also as a sacred person free of sin from the time of her conception. This study contrasts Eiximenis’ view o woman from his early works (Segon and Terç del Crestià) to the Dotzè, Llibre de les dones, and Llibre dels àngels. In the early works, more specifically the “Tractat de luxúria,” which is contained in the Terç, Eiximenis discussed mundane topics such as rape, marriage, jealousy, infidelity, separation, divorce, widowhood, literacy among women, menstruation, and prostitution, among the realities of the time. Despite repetitious discussions of these topics previously contained in the “Tractat de luxúria,” the Llibre de les dones conveys a more positive perception of woman, especially its social context, by going beyond the strictly moral theology and moral-didactic content of the “Tractat de luxúria.”
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Maldjieva, Viara. "Края на времената през погледа на неогносиса (върху материал от текстове на Петър Дънов)." Slavia Meridionalis 14 (November 27, 2014): 385–405. http://dx.doi.org/10.11649/sm.2014.018.
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End of times through the eyes of neognosis (on Peter Deunov’s texts)Some Neognostic texts are in obvious intertextual and many-sided interrelations with Christian texts. An element of the semantic-pragmatic analysis of such texts should therefore be the study of these relationships with the Scriptures in the first place, since it is in their framework that conceptual content is often introduced: content characteristic to Neognostic spirituality through redefining the terms of Christian doctrine – especially those whose content is an essential part of Revelation. These terms (and concepts) undoubtedly include those associated with the end of times. One of these, the subject of this study, is The Second Coming of Christ. The material for analysis is taken mainly from the texts of the series “Sunday talks” by the 20th-century Bulgarian Neognostic Peter Deunov. The study comprises two stages.The first establishes the conceptual content of the term in Christian doctrine (in the text of Sacred Scripture and Sacred Tradition) as well as in spirituality. In the latter case, both the redefined and the suppressed / ignored elements of the Christian concept are important. The second stage seeks to establish the mechanisms of intertextuality: 1) the mode of relation to the Biblical text and the place this occupies in the author’s text, 2) the immediate and broader context of the quotations from Scripture in the Neognostic text, as well as the relationship between these quotes and the topic of analysed text, and 3) the means of interpreting Biblical quotations, and their function for the “theology“ of the Neognostic text. Koniec czasów oczami neognozy (na materiale tekstów Petra Dynowa)Część tekstów neognostyckich wchodzi w oczywiste i wieloaspektowe relacje intertekstowe z tekstami chrześcijańskimi. Z tego powodu elementem analizy semantyczno-pragmatycznej takich tekstów powinno być badanie tych odniesień na pierwszym miejscu do Pisma Świętego, bo w ich ramach często odbywa się wprowadzenie treści charakterystycznych dla danej duchowości neognostyckiej na drodze redefiniowania terminów doktryny chrześcijańskiej – a w szczególności tych, których treść jest mocno osadzona w Objawieniu. Do tych terminów (i odpowiednio pojęć) niewątpliwie odnoszą się te, które są związane z końcem czasów. Jeden z nich, będący przedmiotem badania w tej pracy, to powtórne przyjście Chrystusa. Materiałem dla analizy posłużyły przede wszystkim teksty z cyklu „Prelekcje niedzielne” bułgarskiego neognostyka z XX wieku Petra Dynowa. Badanie obejmuje dwa etapy.Na pierwszym etapie stwierdza się treść pojęciową analizowanego terminu w doktrynie chrześcijańskiej (w tekstach Pisma Świętego i Tradycji) oraz w badanej duchowości. Istotne dla tej ostatniej są tak przedefiniowane, jak i przemilczane / ignorowane elementy pojęcia chrześcijańskiego. Drugi etap ma na celu ustalenie mechanizmów intertekstowości: 1) sposobu odniesienia do tekstu biblijnego, miejsca, które ono zajmuje w tekście neognostyka, 2) bliższego i dalszego kontekstu cytatów w Piśmie Świętym i w tekście neognozy, jak również związku cytatów z tematem analizowanego tekstu, 3) sposobu interpretowania cytatów biblijnych, ich funkcji dla „teologii” tekstu neognostyckiego.
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CROITORU, Ion Marian. "THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 85–101. http://dx.doi.org/10.26520/mcdsare.2020.4.85-101.
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Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.
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Paganopoulos, Michelangelo. "Being and Becoming a Monk on Mount Athos: An Ontological Approach to Relational Monastic Personhood in the “Garden of the Virgin Mary” as a Rite of Passage." Open Theology 6, no. 1 (February 28, 2020): 66–87. http://dx.doi.org/10.1515/opth-2020-0008.
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AbstractThis paper brings together ethnography as practice research, and theology as experiential theory, towards an ontological interdisciplinary understanding of relational personhood on Mount Athos. The first part of the paper consists of ethnographic data gathered from the field, approaching monastic life as a rite of passage to heaven, and using the anthropological discourse of the “sacred” to represent and interpret this passage in sociological and moral terms. The second part of the essay expands on this empirical material by following the two “fundamental” elements of personhood, Freedom and Otherness, in the respective Christological discourses of Zizioulas and Yannaras. The aim of the second part is to ontologically expand on the experience of relational personhood by approaching theology as a kind of practice [“theoro” as “I-see-God” via practices of faith] that takes us to deeper levels of understanding of being and becoming, in relation both to the invisible God and the visible, material World. In this context, the focus of the paper gradually moves from the Athonian landscape. informed by the energies of God that run through it, to Athonian personhood as defined by the personal and ontological relation of each monk to the landscape, which includes themselves, in an ontologically relational manner. As I argue, this relational ontology extends from the grace received in everyday practices by all the monks to the charismatic personalities, whose individual agency and freedom from nature enabled them to change Athonian history and become emblems of the contemporary ideals of monastic life as a dialectical symbiosis within God and nature.
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Manurung, Kosma. "Telaah Peran Orang Tua Dalam Membangun Ekosistem Sukacita Keluarga Pada Masa Kenormalan Baru Dari Sudut Pandang Teologi Pentakosta." DIDASKO: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (April 22, 2021): 64–75. http://dx.doi.org/10.52879/didasko.v1i1.5.
Full textAbstract:
The purpose of this article's research is to examine the role of Christian parents in building the sacred ecosystem in the family during the new normal from the perspective of Pentecostal theology. The method used is descriptive and literature review. This article discusses how the Bible views joy, the importance of joy to believers in particular in the new normal, and the role of parents in building a joyful ecosystem in the Christian family. Through the research results of this article, there are six practical ways that parents can apply in building an ecosystem of joy in the family of believers, namely through behavior that does not like anger, avoiding fighting with partners, building a culture of joking, living by the moral standards that the Bible teaches, develop love language communication, and be role models.Maksud dari penelitian artikel ini ingin menelaah peran orang tua Kristen dalam membangun ekosistem sucakita di keluarga pada masa kenormalan baru dari sudut pandang teologi Pentakosta. Metode yang digunakan adalan deskriptif dan kajian literatur. Artikel ini membahas bagaimana pandangan Alkitab tentang sukacita, arti penting sukacita bagi orang percaya secara khusus dimasa kenormalan baru, dan peran orang tua dalam membangun ekosistem sukacita di keluarga Kristen. Lewat hasil penelitian artikel ini ada enam cara praktis yang orang tua bisa terapkan dalam membangun ekosistem sukacita di keluarga orang percaya yaitu melalui perilaku yang tidak suka marah-marah, menghindari bertengkar dengan pasangan, membangun budaya senda gurau, hidup dalam standar moral yang Alkitab ajarkan, mengembangkan komunikasi bahasa cinta, dan jadi teladan.