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1
Akins, James. "Fundamentalist Views: Prophecy and Politics. . Grace Halsell." Journal of Palestine Studies 16, no. 3 (April 1987): 157–61. http://dx.doi.org/10.1525/jps.1987.16.3.00p00854.
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GALLAGHER, ROBERT L. "THE ROLE OF GRACE IN ARISTOTLE'S THEORY OF EXCHANGE." Méthexis 26, no. 1 (March 30, 2013): 143–62. http://dx.doi.org/10.1163/24680974-90000618.
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Aristotle's unusual view that charis should play a role in exchange is defended from the criticisms of Meikle and others. Aristotle proposes to amend the conventional Athenian status transaction so that it benefits the weaker party. The stronger is rewarded with honour and increased social influence, which could protect him/her from punitive taxation or court judgments. The relations between Aristotle's views and those of Polanyi are indicated.
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Levy, Ian Christopher. "Grace and Freedom in the Soteriology of John Wyclif." Traditio 60 (2005): 279–337. http://dx.doi.org/10.1017/s0362152900000283.
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The popular portrayal of John Wyclif (d. 1384) is that of the inflexible reformer whose views of the Church were driven by a strict determinism that divided humanity into two eternally fixed categories of the predestined and the damned. In point of fact, however, Wyclif's understanding of salvation is quite nuanced and well worth careful study. It may be surprising to find that Wyclif's soteriology has not received a thoroughgoing analysis, one that would pull together the many facets involved in medieval conceptions of the salvific process. Instead, one finds some insightful, but abbreviated, analyses that tend to focus more on specific aspects, rather than offering a comprehensive view. The best sources are Lechler, Robson, and Kenny, all three of whom offer valuable appraisals. Actually, Lechler comes the closest to a broad view within his study of Wyclif, but well over a century has passed since it was first published. Needless to say, there has been an enormous amount of research done on late medieval thought since then, research that enables us to situate Wyclif more thoroughly within the discussions of his day. Even Robson's work is more than forty years old by now. And, while Kenny's treatment is comparatively recent at twenty years old, he tackles the subject only as part of a more strictly philosophical discussion of necessity and contingency. We will, of course, consider the views of each of these scholars in the course of this essay, the purpose of which is to offer a full appraisal of Wyclif's soteriology in its many facets. This means that we will first discuss the related questions of divine will and human freedom, and their impact upon his soteriology. Then we will examine his views on sin, grace, merit, justification, faith, and predestination, all within the larger medieval context. What we should find is that Wyclif's soteriology makes quite a lot of room for human free will even as he insists on the leading role of divine grace in all good works. Futhermore, Wyclif will emerge as a subtle thinker who most often presents a God who is at once just and merciful, extending grace and the possibility of salvation to all.
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Hwang, Alexander Y. "Manifold Grace in John Cassian and Prosper of Aquitaine." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 93–108. http://dx.doi.org/10.1017/s003693060999024x.
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AbstractThis article is about John Cassian and Prosper of Aquitaine's understanding of grace and free will as put forward during the initial phase of the Western Church's struggle to define the doctrine of grace in the wake of the Pelagian controversy. Although both figured prominently in this struggle, both Cassian and Prosper's later understandings of grace and free will, which appreciated the diverse expressions of grace, failed to have any influence on the terms of the debate set forth in the Pelagian controversy. The history of the debate on grace and free will followed the mutually exclusive model in which salvation was the result of either grace or free will. Cassian and Prosper, who both offered an alternative to the mutually exclusive model, have not been fully recognised for their innovative views.
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Matherly, Aaron D. "Fides Gratiae Caelestis: Bede, Pelagius and Divine Grace." Evangelical Quarterly 90, no. 4 (April 26, 2019): 342–56. http://dx.doi.org/10.1163/27725472-09004005.
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Writing from his monastery in the seventh and eighth centuries, the Venerable Bede (ca. 672–735) was one of the foremost scholars of his era. Primarily known for his Ecclesiastical History of the English People, Bede’s vast corpus also included theological works, sermons, and biblical commentaries. Although most scholarly attention focuses on his historiography, this article explores Bede’s views on the notorious fifth-century monk, Pelagius. After surveying the works of both authors and commenting on the spread of Pelagianism in Britain, the article concludes that Bede saw Pelagianism as a persistent threat to orthodoxy, some three hundred years removed from the Pelagian controversies in the fifth century.
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Wilcox, Jonathan. "Striving with Grace: Views of Free Will in Anglo-Saxon England (review)." JEGP, Journal of English and Germanic Philology 109, no. 4 (2010): 533–35. http://dx.doi.org/10.1353/egp.2010.0005.
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Magennis, H. "AARON J. KLEIST, Striving with Grace: Views of Free Will in Anglo-Saxon England." Notes and Queries 57, no. 1 (January 28, 2010): 120–21. http://dx.doi.org/10.1093/notesj/gjp256.
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Czyżewski, Bogdan. "Freedom and Grace in the Teaching of Mark the Hermit." Collectanea Theologica 90, no. 5 (March 29, 2021): 523–36. http://dx.doi.org/10.21697/ct.2020.90.5.22.
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Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.
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MARIÑA, JACQUELINE. "KANT ON GRACE: A REPLY TO HIS CRITICS." Religious Studies 33, no. 4 (December 1997): 379–400. http://dx.doi.org/10.1017/s0034412597004046.
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It has become almost a commonplace in theological circles that despite the Augustinian echoes sounded by his doctrine of radical evil and his discussion of the need for divine forgiveness in his Religion Within the Bounds of Reason Alone, Kant's understanding of salvation remains through and through Pelagian. Such was the verdict of Karl Barth; more recently, Gordon E. Michalson has made the charge that, ‘Kant's conception of grace and divine aid reintroduces an obviously Pelagian element based on human effort and merit’. Michalson has noted further that ‘if the implicit point of a Kantian view of morality and religion is to equate salvation with the individual achievement of virtue, then there seems to be little role left for a heteronomous grace or divine act to play’. And in a similar vein, Nicholas Wolterstorff has argued that on Kant's scheme God is morally required to forgive the person who has altered her fundamental maxim for the good; salvation is thus understood in terms of a system of rights – that is, it is something that the moral individual can expect as that which is her due. It is something that she merits. Wolterstorff reads Kant's project as ‘probing the implications of our human rights and obligations’, and argues thatIf we have a moral claim on someone's doing something, then for that person to do that is not for the person to act graciously, but for the person to grant what is due to us, it is to act justly, not graciously. … Thus Kant cannot have it both ways: he cannot hold that we can expect God's forgiveness, since God's failure to forgive would violate the moral order of rights and obligations, and also hold that God's granting forgiveness is an act of grace on God's part. … God must be understood on the Kantian scheme as required to forgive. Of course this means that a gap begins to open between Christianity, on the one hand, and Kant's rational religion, on the other.Against those who would dismiss Kant's project on the grounds that it is Pelagian, I hope to show that an analysis of the deep structure of Kant's views on divine justice and grace shows them not to conflict with an authentically Christian understanding of these concepts. To the contrary, Kant's analysis of them helps us to understand the implications of the Christian understanding of grace. An unfolding of these implications will also uncover the intrinsic relations that must hold between God's justice and his grace.In the course of my argument I will show that Kant works with at least three different concepts of grace, all of them operating on distinct levels. Getting clear on what these concepts are and how they operate is of decisive significance if we are to understand correctly Kant's stand on divine aid. Accordingly, the paper will be organized into three parts. In my first section I deal with Kant's general conception of grace. An in-depth analysis of this most general notion should reveal why Kant is not Pelagian. In the second part of the paper I identify two more particular concepts of grace. While the general description still applies to both of them, they are distinguishable from one another in important ways. Not taking account of the differences between the two will make it very difficult to understand Kant's project in the Religion coherently. In fact, it is because the differences between the two concepts have been ignored that commentators such as Gordon Michalson have principally viewed the Religion as a failed attempt to weave together two world views, that of Bible and that of the Enlightenment. While I distinguish between these two concepts in my second section, there I focus on the one which I identify as practically useful. The third section is devoted to an investigation of Kant's understanding of the last of these concepts.
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Barclay, John M. G. "Gift and Grace in Philippians, 2 Thessalonians, and Ephesians: a Response." Horizons in Biblical Theology 41, no. 2 (September 13, 2019): 224–37. http://dx.doi.org/10.1163/18712207-12341399.
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Abstract This response to Willis, Sumney, and MacDonald highlights and develops their key points. Reinforcing Willis’ reading of gift-reciprocity in Philippians, seen even in the self-giving (non-“taking”) of Christ (Phil 2.6-11), it is argued that Paul views gifts in Christ as operative simultaneously at two levels—gifts circulate among believers, but also come from God and are offered to God. Sumney’s reading of 2 Thessalonians is nuanced by connecting the language of “worth” to 1 Thess 2.12: the congruity between believers and the Kingdom of God is based on the agency of God and the prior gift of new life. Further reflection is offered on the perfection of “efficacy” and its possible range of meanings. Finally, MacDonald’s reading of Ephesians is affirmed with emphasis on the Christ-gift as the key to the cosmos; the Psalm-interpretation in Ephesians 4.7-10 clarifies how this gift permeates (“fills”) all reality, as manifested first in gifts within Christ’s body.
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Ward, W. R. "Is Martyrdom Mandatory? The Case of Gottfried Arnold." Studies in Church History 30 (1993): 311–18. http://dx.doi.org/10.1017/s0424208400011785.
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Nineteenth-Century critics were entirely mistaken in supposing that political economy was the dismal science; it is in fact ecclesiastical history. Members of this society understand this better than any, exchanging, as they do, views and information mainly in print, and devoting their twice-yearly gatherings principally to encouraging the cheerfulness both of nature and of grace. Goethe had a word for it: Es ist die ganze KirchengeschichteMischmasch von Irrtum und Gewalt.
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Dean, Marcus W. "Book review: Radical Grace: Justice for the Poor and Marginalized: Charles Wesley’s Views for the Twenty-First Century." Missiology: An International Review 42, no. 4 (September 23, 2014): 448–49. http://dx.doi.org/10.1177/0091829614546082i.
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Beardsall, Sandra. "Book Review: Radical Grace: Justice for the Poor and Marginalized—Charles Wesley's Views for the Twenty-First Century." Anglican Theological Review 100, no. 2 (March 2018): 425–26. http://dx.doi.org/10.1177/000332861810000229.
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Shriver, Frederick H. "John Donne and “Calvinist” Views of Grace. By Paul R. Sellin. Amsterdam: VU Boekhandel/Uitgeverij, 1983. vii + 61 pp." Church History 55, no. 4 (December 1986): 536–37. http://dx.doi.org/10.2307/3166400.
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Matheson, P. "A Reformation for Women? Sin, Grace and Gender in the Writings of Argula Von Grumbach." Scottish Journal of Theology 49, no. 1 (February 1996): 39–55. http://dx.doi.org/10.1017/s0036930600036590.
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Argula von Grumbach, a contemporary of Luther, was the first woman Protestant author to be published, some 30,000 copies of her eight writings circulating between 1523–4. She leapt into the public eye by challenging the Ingolstadt theologians to debate with her, a mere woman, their actions in forcing a young student, Arsacius Seehofer, to retract publicly his reforming views. The Bavarian noblewoman, who defended her right to speak out by a lively new reading of Scripture, and who broadened her appeal by a comprehensive call for the reformation of church and society, had to cope with vicious attacks on her personal life and with death threats. Her incomprehensible neglect by Reformation historians is only now beginning to be remedied. This paper addresses her understanding of sin and grace.
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George, C. H. "Paul R. Sellin. John Donne and “Calvinist” Views of Grace. Amsterdam: VU Boekhandel/Uitgeverij. 1984. Pp. vii, 61. n.p. paper." Albion 17, no. 1 (1985): 84–85. http://dx.doi.org/10.2307/4049353.
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White, Peter. "John Donne and ‘Calvinist’ Views of Grace. By Paul R. Sellin. Pp. 61 + fig. Amsterdam: V. U. Boekhandel/Uitgeverij, 1983." Journal of Ecclesiastical History 37, no. 1 (January 1986): 175–76. http://dx.doi.org/10.1017/s0022046900032504.
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HEATH, SEAN. "An Ultramontane Jansenist? Charles Hersent's Panegyric of St Louis (1650)." Journal of Ecclesiastical History 70, no. 1 (December 17, 2018): 57–76. http://dx.doi.org/10.1017/s0022046918000623.
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Viewed with hindsight, the link between Jansenism and Gallican resistance to papal pronouncements can seem inevitable. Before 1653, however, Rome's reluctance to commit itself unambiguously to condemning Jansen's ideas of grace made the idea of gaining papal support conceivable to some of his supporters. This article examines one hitherto ignored moment: the panegyric delivered in Rome by Charles Hersent, whose career in controversy combined ultramontane views with Jansenist theology. The episode reveals the broader volatility of these years, often missing from accounts that present the condemnation of Jansenism as inevitable, and the fact that Jansenism was not yet fused with Gallicanism.
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LeBar, Mark. "Eudaimonia as Fundamentally Good." Grazer Philosophische Studien 97, no. 3 (August 20, 2020): 386–400. http://dx.doi.org/10.1163/18756735-000099.
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Abstract In the ethical theories of the ancient Greeks, eudaimonia provided a grounding for the value of all other goods. But a puzzle for such views is that some things are good for us irrespective of the intervention of eudaimonia and its requirement of virtuous activity. In this article, the author considers challenges to the eudaimonist account of value on those grounds pressed by Nicholas Wolterstorff and Sophie Grace Chappell. The aim is ethical-theoretical, rather than historical. The author defends the thesis that a form of eudaimonism that is largely Aristotelian in form and content can meet these challenges.
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Szili, Sándor. "Kagan – A Ruler’s Title in Early Eleventh-Century Kievan Rus’? Ilarion’s “On Law And Grace” as a Historical Source." Canadian–American Slavic Studies 47, no. 4 (2013): 373–85. http://dx.doi.org/10.1163/22102396-04703006.
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There is no consensus among scholars about whether Ilarion used the term kagan as a title or as praise in his sermon “On Law and Grace.” His work is the only narrative source regarded as contemporary, and it allows some conclusions to be drawn concerning the semantics and functions of the word kagan in eleventh-century Kievan Rus’. Historical methods of criticism do not provide a definitive answer to the question either, but the final conclusion supports the views of those who argue that Vladimir I and Iaroslav the Wise had themselves addressed as kagan. By using this title they conveyed that they surpassed other princes in authority and ruled the country with full powers.
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Nocoń, Arkadiusz. "Przebóstwienie człowieka w pismach Jana Kasjana." Vox Patrum 63 (July 15, 2015): 185–97. http://dx.doi.org/10.31743/vp.3558.
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One of the principal ideas in oriental anthropology is that of the divinization of man. The author studies this idea in John Cassian and draws the conclusion that not only was it known to Cassian, but indeed it is the filter through which he views the question of grace. The author arrives at this conclusion, above all, by underlining oriental monasticism as the original context of the theology of divinization. Cassian was trained as a theologian and monk in this very ambience. All of the elements of the concept of divinization are present in the writings of Cassian and the two biblical models for the qšwsij of man – its creation of man in the image and likeness of God (Gen 1: 26-27) and the Transfiguration on Mount Tabor (Mt 17: 1-8; Mc 9: 2-8; Lc 9: 28-36) – are widely commented on by Cassian and form the basis of his theological and ascetical teaching. Cassian’s doctrine on grace, which is deeply penetrated by the concept of divinization, propounds the idea that, after original sin, the likeness of God in man is destroyed, but the image of God in man – reason, free will, and conscience – remains. The grace of God, perceived through the prism of divinization, in Cassian implies not a “resurrection” of the dead nature of man, but a strengthening of his relationship with God, a passage from the condition of “slave” to that of “friend”. This teaching, characterized as it is by a salvific optimism which is typically oriental, according to the author, should no longer be regarded as a form of semipelagianism. Rather, but with due qualification, it should be regarded as a valid and interesting way of speaking on the perennially difficult quaestio of the relationship between grace and free will.
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Yamada, Nozomu. "What Is the Evil to Be Overcome?" Scrinium 11, no. 1 (November 16, 2015): 160–80. http://dx.doi.org/10.1163/18177565-00111p16.
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Significant perspectives on Christ’s life and death, which both Pelagius and the Eastern Fathers held, are Christ’s victory over the Devil, the continuous creation of humanity, and Christ’s redemption of human sin. Imitating Christ’s example by exercising free will is the most important Christian response to Christ’s victory. Synergism between the exercise of free will and Christ’s example as God’s grace are located in God’s mystical Oikonomia. As seen in their for-knowledge theory concerning the story of Esau’s abandonment, Pelagius’ synergism was in no way heretical, but rather completely consistent with the Eastern Fathers. On the other hand, the discontinuity in Augustine’s soteriology between human nature after the Fall and Christ’s redemption as God’s grace is significantly different from the continuity evident in Pelagius’ and the Eastern Fathers’ views. Augustine’s logical- philosophical speculation on Esau’s abandonment, which was repeated in non-historical contexts, had to come down to his theories of original sin and predestination. The peculiarity of the historical Jesus Christ in God’s Oikonomia, as well as the unique, special historicity of every human, was almost absorbed into the universality of Augustine’s theories. However, Pelagius as well as Basil and Rufinus thought that in every decision of free will to imitate Christ’s life and death, as seen in the same person narrative in Pelagius’ Pauline commentary, the grace of God was concretely and livingly expressed in the unique and personal history of believers.
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B, Halimah. "POLIGAMI DALAM SOROTAN (Kajian Kitab-kitab Tafsir Modern/Kontemporer)." Al-Risalah Jurnal Ilmu Syariah dan Hukum 19, no. 2 (February 27, 2020): 236. http://dx.doi.org/10.24252/al-risalah.v19i2.12723.
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This study aims to analyze the views of modern/contemporary commentators on polygamy verses. This research is a descriptive qualitative research library (mawdu'i method) with the interpretation approach. The results of this study show that pro-contradictory polygamy is between those who oppose vigorously and those who allow it with strict requirements, that is if the husband can be fair to his wives. The group that allows them to base their views on QS al-Nisa '4: 3. by setting some requirements; if the number of women who are eligible to marry more than men who are married, if the productive age of men has a grace period that is far from the productive age of women if the wife is infertile while the husband wants to have offspring, men have a strong libido ( super sex) unable to stem his lust if only one wife. Although these requirements are met, the basic requirements are not met then polygamy is prohibited. While those who oppose them strongly base their views on QS.al-Nisa '/ 4: 129. that no one can be fair to wives, both fair treatment of problems related to the material and nonmaterial in the matter of love and affection.
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Ryu, Gil-Sun. "Anthony Burgess’ and William Strong’s Views of the Law: In the Covenant of Works: The Sweet Harmony of the Law and Grace." Journal of Historical Theology 34 (June 30, 2019): 155–83. http://dx.doi.org/10.26427/jht.34.5.
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McClain, Lisa. "Troubled Consciences: New Understandings and Performances of Penance Among Catholics in Protestant England." Church History 82, no. 1 (February 21, 2013): 90–124. http://dx.doi.org/10.1017/s0009640712002533.
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Prior to Protestant reforms of the sixteenth and seventeenth centuries, Catholic clerics frequently preached about the necessity of confessing one's sins to a priest through the sacrament of penance. After the passage of laws in the 1570s making it a criminal offense to be a Catholic priest in England, Catholics residing in Protestant England possessed limited opportunities to make confession to a priest. Many laypersons feared for their souls. This article examines literature written by English Catholic clerics to comfort such laypersons. These authors re-interpreted traditional Catholic understandings of how sacramental penance delivers grace to allow English Catholics to confess when priests were not present. These authors—clerics themselves—used the printed word to stand in for the usual parish priest to whom a Catholic would confess. They legitimized their efforts by appealing to the church'smodus operandiof allowing alternative means to receive grace in cases of extreme emergency. Although suggestions to confess without a priest's mediation sound similar to Protestant views on penitence, these authors' prescriptions differ from Lutheran, Calvinist, Anglican, and post-Tridentine Catholic positions on penance in the Reformation era. Diverse understandings of penitence lay at the heart of confessional divisions, and this article sheds new light on heretofore unexamined English Catholic contributions to these debates, broadening scholars' conceptions of what it meant to be Catholic in Reformation England and Europe.
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Muktafi, Muktafi. "Penciptaan Setan untuk Kebaikan Manusia." ISLAMICA: Jurnal Studi Keislaman 6, no. 2 (January 23, 2014): 277. http://dx.doi.org/10.15642/islamica.2012.6.2.277-284.
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<p>In Arabic Satan means an enemy, one who is distant, misled, burnt, disowned from the grace of God and displaced from His mercy. He is so distant that he cannot any longer hear and know the truth. He is so arrogant that he became the victim of his own attitude. In the Qur’an the word Satan is always mentioned in its concrete from (ma’rifah) which means that the existence and threat of the Satan is true and real. This also means that Satan is created solely to mischief man on his earthly life and mislead him from the grace of God. Different views however have been expressed to the extent that the creation of the Satan may also be understood as an indication of God’s mercy upon His creation especially human being. If it is not because of Satan, human being would not be able to distinguish between good and vice. And it is exactly because of Satan that human being –upon his success to avoid his deceive- may be raised to the higher status as human being. This paper is concerned with this controversy and with the logical implication that emerges thereof. It is ultimately about tracing the Qur’anic and prophetic notion of what Satan is, and what it means to be human.</p>
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Gharamaleki, Ghorbanali Karimzadeh, Abdullah HosseiniEskandian, and Nur Hidayat Wakhid Udin. "Divine Revelation in the Philosophical Essays of al-Fārābī in Comparison with the Mystical Thoughts of Ibn ‘Arabī." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (June 3, 2021): 122–41. http://dx.doi.org/10.15642/teosofi.2021.11.1.122-141.
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One of the most important concepts discussed in Islamic sciences is the explanation of divine revelation. Al-Fārābī and Ibn ‘Arabī are among the leading Islamic thinkers who have tried to explain divine revelation according to their style and school of thought. Al-Fārābī considers revelation as receiving knowledge from the active intellect while Ibn ‘Arabī considers it as the revelation of abstract rational meanings from God to the prophets. Examining and comparing their views on divine revelation can acquaint us with their thoughts on how the revelation and its quality came about as well as their intellectual similarities and differences. Employing a descriptive-analytical method, this article examines the essence of revelation in the thought of these two scholars. It also analyzes the quality and degree of revelation in their minds. The discussion ends with a comparison of their views on this issue. Al-Fārābī and Ibn ‘Arabī consider revelation as a divine command revealed by God directly or indirectly to the prophets to guide their people. While al-Fārābī tries to explain the revelation based on the prominent role of the Active Intellect, Ibn ‘Arabī pays attention to the issue of divine grace in sending of the revelation and the imagination of the prophets.
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Makarova, Nina. "Reformation: a changing Perception of Marriage." Ideas and Ideals 13, no. 1-2 (March 19, 2021): 377–89. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-377-389.
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The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting. The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting.
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Jenkyns, Richard. "Pathos, Tragedy and Hope in the Aeneid." Journal of Roman Studies 75 (November 1985): 60–77. http://dx.doi.org/10.2307/300653.
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In the course of this century fashions in classical scholarship have come and gone; out in the wider world the Victorians have fallen from grace and been restored to it again; but throughout this time there seems to have endured a picture of Virgil as a Victorian poet avant la lettre, a Tennysonian aesthete, languidly and compassionately melancholic, shedding warm soft tears as he contemplates the perennial sorrows of humanity. ‘Sunt lacrimae rerum’—we are wary of that phrase now, conscious that it cannot bear the significance traditionally attributed to it; but the idea persists that Virgil views the world as a vale of tears. The modern critics do not put it quite that way—they prefer longer and less perspicuous words–but that is none the less, I think, what many of them are really saying.
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Stoeber, Michael. "Transformative suffering, destructive suffering and the question of abandoning theodicy." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 429–47. http://dx.doi.org/10.1177/000842980303200403.
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This paper defends the striving for a theoretical theodicy against the call of some contemporary theologians to abandon the practice altogether. Essential to the defense is a distinction I propose between the themes of "transformative suffering" and "destructive suffering." I respond especially to the views of Grace Jantzen and Kenneth Surin, suggesting how, in Christian theism, effective themes of theodicy would ground the hope for the healing and redemption of the victims of destructive suffering. In abandoning theodicy in principle, it remains unclear what would support this compassionate hope for the victims. Moreover, by maintaining the category of "destructive suffering," one secures against the danger in theodicy of demeaning or repudiating the traumatic experiences of the victims of radical evil. I go on to explore the implications of these points in seeking for effective themes of theodicy.
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Hartog, Paul A. "Calvin’s Preface to Chrysostom’s Homilies as a Window into Calvin’s Own Priorities and Perspectives." Perichoresis 17, no. 4 (December 1, 2019): 57–71. http://dx.doi.org/10.2478/perc-2019-0028.
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Abstract John Calvin drew from patristic authors in a selective manner. His preference for the theological perspectives of Augustine is readily evident. Nevertheless, while he resonated with the doctrine of Augustine, he touted the interpretive and homiletic labors of John Chrysostom. Even though Calvin’s Institutes of the Christian Religion critiqued Chrysostom’s understanding of grace and free will, the Antiochene bishop is the most frequently referenced patristic author within Calvin’s commentaries. Calvin composed a preface to a projected edition of Chrysostom’s homilies (Praefatio in Chrysostomi Homilias). This preface argued for the necessity of reaching the general public with secondary aids along with the scriptures, explained Calvin’s esteem for Chrysostom’s homilies above other patristic texts, and acknowledged the theological dissimilarities that separated his views from Chrysostom’s. The Praefatio’s assessments reveal Calvin’s own hermeneutical, pastoral, and theological priorities. Calvin’s evaluations of Chrysostom and the other fathers are a window into his own interpretive concerns, homiletical aims, and dogmatic emphases.
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Shcherbak, Nina F. "Post-Colonial “Writing Back”." Polylinguality and Transcultural Practices 17, no. 3 (December 15, 2020): 334–42. http://dx.doi.org/10.22363/2618-897x-2020-17-3-334-342.
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The main aim of this article is to outline the state of the art of contemporary post-colonial literature related to the names of Vidiadhar Surajprasad Naipaul, Theodore Wilson Harris, Amos Tutuola, Grace Nichols, Amryl Johnson, Fred D’Aguiar, Maryse Conde. The theory of post-colonial studies put forward by Franz Fanon is considered to account for the creation of a new type of a post-colonial writer who maintains his own identity and is not related to any stereotypes, being in a way a Gorgon face that freezes anyone who wants to apply European or North Atlantic views on it. This sort of literature largely breaks the rules of the English language in the case of Anglophone literary sources that are considered in this research. A tendency is to develop a new kind of narrative regarding historical novel as well as classical post-colonial literature in the face of S. Rushdie or Garcia Marquez.
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Schneider, Deborah Lucas. "Anne Hutchinson and Covenant Theology." Harvard Theological Review 103, no. 4 (October 2010): 485–500. http://dx.doi.org/10.1017/s0017816010000829.
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Currently two competing models exist side-by-side to explain the “antinomian” or “free grace” controversy, in which Anne Hutchinson and her theology are said to have played a key role. The differences in these narratives appear to require a return to the sources and a careful examination of Hutchinson's own statements—as far as they can be reconstructed—in the context of her first interrogation by a group of clergymen in the autumn of 1636. Since one of the narratives casts doubt on John Winthrop's assertions of her manifest unorthodoxy at that time, a central question will be whether the views she expressed then deviated significantly from the mainstream of theology espoused by godly contemporaries in Britain and if so, in what particulars. Hutchinson's remarks at the outset of the controversy could then serve as a baseline in an investigation of how the dispute escalated and evolved over the following months.
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Green, Deidre Nicole. "Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice." Hypatia 28, no. 3 (2013): 568–84. http://dx.doi.org/10.1111/hypa.12009.
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Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.
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Jung, Wonho. "Divine Command, Natural Law, and Redemption in Calvin’s Thought." Theology Today 77, no. 3 (October 2020): 323–34. http://dx.doi.org/10.1177/0040573620947058.
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Calvin formulates an ethical framework in which the idea of natural law is interwoven with divine command ethics in a way that leads to a new awareness of the unique relationship between God’s authority and human autonomy with regards to morality. For Calvin, God’s creational order is the ultimate source of natural law and the natural moral order perceived by natural reason still provides true sources for human morality. He does not underestimate, however, the noetic effect of sin on natural reason. In fact, Calvin takes seriously the epistemological limitation of the created but fallen natural reason with regard to understanding the true intention of creational moral order in its full scope and meaning. So, he argues that the scriptural revelation does not just complement natural morality, but it redeems it. His view thus successfully rules out extreme views of both natural law and divine command ethics that render morality either utterly autonomous or rigidly heteronomous. For Calvin, God’s authority in morality and the natural moral order are reconciled because the heteronomy of revealed laws and the autonomy of natural law are reintegrated in redeemed reason. In this view, humans can acknowledge the God-commanded biblical moral law by their natural reason because the biblical moral law is a written manifestation of natural law. The regenerate can wholly acknowledge it through the renewal of their natural reason while the unregenerate can partly acknowledge it through common grace of God that preserves functionality of natural reason in fallen humanity to a certain degree.
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Prado, Priscila Finger do, and Luana Miranda. "POR UMA HISTÓRIA QUE NÃO SEJA ÚNICA: COLONIZAÇÃO E IDENTIDADE NO CONTO “A HISTORIADORA OBSTINADA”, DE CHIMAMANDA NGOZI ADICHIE." Revista Prâksis 1 (January 11, 2021): 137. http://dx.doi.org/10.25112/rpr.v1i0.2396.
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O presente artigo busca refletir sobre relações entre literatura e história, ao analisar aspectos sobre colonização e identidade no conto A historiadora obstinada, do livro No seu Pescoço, da escritora nigeriana Chimamanda Ngozi Adichie. Na leitura do conto, percebe-se a representação do choque cultural entre o colonizador e o colonizado, bem como a forma como a identidade cultural africana é alterada, até que haja uma contemporânea desmistificação da história oficial do colonizador pelo olhar da personagem Grace. O conto, publicado em 2017, aponta para a discussão sobre a necessidade de trabalhar outro olhar sobre a colonização de países africanos como a Nigéria, desta vez a partir da visão do colonizado. O estudo foi norteado pela relação entre literatura e história na perspectiva teórica de Linda Hutcheon, com o livro Poética do Pós-Modernismos, e de Roger Chartier, no livro A História Cultural Entre Práticas e Representações. Sobre a identidade cultural, fez-se uso do trabalho de Stuart Hall no livro A Identidade Cultural da Pós-Modernidade. Por fim, sobre a problemática do sujeito colonizado foi apresentada a leitura do livro O Retrato do colonizador precedido pelo Colonizado, de Albert Memmi.Palavras-chave: Chimamanda Adichie. Identidade. Colonização. Literatura e história.ABSTRACTThis article aims to analyze relationship between literature and history in the short story “The headstrong historian”, in the book The thing around your neck, by Chimamanda Ngozi Adichie. We find to understand how colonization and identity are built in the text. In short story’s lecture, we realize the cultural shock’s representation between colonizer and colonized, as well as how African cultural identity is changed. We observe in the text too a contemporary point of view on the character Grace, that demystifies colonizer official story. The short story was published in 2017, and your plot aims to discuss about other views of African countries as Nigeria, emphasizing colonized point of view. The study was guided by literature and history’s relationship proposed by Linda Hutcheon, with the book A Poetics of Posmodernism: History, Theory, Fiction, and by Roger Chartier, with the book Cultural History: between practices and representations. About cultural identity, we use Stuart Hall’s study, in the book The question of cultural identity. At least, we present the lecture of the book The colonizer and the colonized, by Albert Memmi, to think about colonized subject’s problem.Keywords: Chimamanda Adichie. Identity. Colonization. Literature e history.
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Prado, Priscila Finger do, and Luana Miranda. "POR UMA HISTÓRIA QUE NÃO SEJA ÚNICA: COLONIZAÇÃO E IDENTIDADE NO CONTO “A HISTORIADORA OBSTINADA”, DE CHIMAMANDA NGOZI ADICHIE." Revista Prâksis 1 (January 11, 2021): 137. http://dx.doi.org/10.25112/rpr.v1i0.2396.
Full textAbstract:
O presente artigo busca refletir sobre relações entre literatura e história, ao analisar aspectos sobre colonização e identidade no conto A historiadora obstinada, do livro No seu Pescoço, da escritora nigeriana Chimamanda Ngozi Adichie. Na leitura do conto, percebe-se a representação do choque cultural entre o colonizador e o colonizado, bem como a forma como a identidade cultural africana é alterada, até que haja uma contemporânea desmistificação da história oficial do colonizador pelo olhar da personagem Grace. O conto, publicado em 2017, aponta para a discussão sobre a necessidade de trabalhar outro olhar sobre a colonização de países africanos como a Nigéria, desta vez a partir da visão do colonizado. O estudo foi norteado pela relação entre literatura e história na perspectiva teórica de Linda Hutcheon, com o livro Poética do Pós-Modernismos, e de Roger Chartier, no livro A História Cultural Entre Práticas e Representações. Sobre a identidade cultural, fez-se uso do trabalho de Stuart Hall no livro A Identidade Cultural da Pós-Modernidade. Por fim, sobre a problemática do sujeito colonizado foi apresentada a leitura do livro O Retrato do colonizador precedido pelo Colonizado, de Albert Memmi.Palavras-chave: Chimamanda Adichie. Identidade. Colonização. Literatura e história.ABSTRACTThis article aims to analyze relationship between literature and history in the short story “The headstrong historian”, in the book The thing around your neck, by Chimamanda Ngozi Adichie. We find to understand how colonization and identity are built in the text. In short story’s lecture, we realize the cultural shock’s representation between colonizer and colonized, as well as how African cultural identity is changed. We observe in the text too a contemporary point of view on the character Grace, that demystifies colonizer official story. The short story was published in 2017, and your plot aims to discuss about other views of African countries as Nigeria, emphasizing colonized point of view. The study was guided by literature and history’s relationship proposed by Linda Hutcheon, with the book A Poetics of Posmodernism: History, Theory, Fiction, and by Roger Chartier, with the book Cultural History: between practices and representations. About cultural identity, we use Stuart Hall’s study, in the book The question of cultural identity. At least, we present the lecture of the book The colonizer and the colonized, by Albert Memmi, to think about colonized subject’s problem.Keywords: Chimamanda Adichie. Identity. Colonization. Literature e history.
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Lum, Heather C., Gabriella M. Hancock, Grace E. Waldfogle, Federico Scholcover, and Nicholas Kelling. "Putting the Applied in Applied Psychology: Experiential Learning Projects in the HFE Classroom." Proceedings of the Human Factors and Ergonomics Society Annual Meeting 62, no. 1 (September 2018): 330–34. http://dx.doi.org/10.1177/1541931218621076.
Full textAbstract:
The objective of this panel is to open a dialog about how experiential learning is being represented within the human factors and ergonomic classroom. The panel will start by Heather Lum briefly giving an overview and the precipice for this discussion panel. The panelists will then provide their views and experiences regarding this topic. Gabriella Hancock will discuss how she prepares her students for ‘publish or perish’ through a hands-on assignment. Grace Waldfogle will discuss how her undergraduate applied project prepared her for graduate education in human factors. Federico Scholcover will share his experiences with a semester long design project and how he uses what he learned there in a job setting. Finally, Nicholas Kelling will discuss the industry-academia collaborative process and how it prepares students for life beyond the classroom. The specific theme of this discussion panel is focused on the differing perspectives that one might face rom either the instructor and student perspectives. Dr. Lum will foster discussion among the panelists and questions from the general audience. Discussion time: 90 minutes.
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Lum, Heather C., Gabriella M. Hancock, Grace E. Waldfogle, Federico Scholcover, and Nicholas Kelling. "Putting the Applied in Applied Psychology: Experiential Learning Projects in the HFE Classroom." Proceedings of the Human Factors and Ergonomics Society Annual Meeting 63, no. 1 (November 2019): 506–10. http://dx.doi.org/10.1177/1071181319631332.
Full textAbstract:
The objective of this panel is to open a dialog about how experiential learning is being represented within the human factors and ergonomic classroom. The panel will start by Heather Lum briefly giving an overview and the precipice for this discussion panel. The panelists will then provide their views and experiences regarding this topic. Gabriella Hancock will discuss how she prepares her students for ‘publish or perish’ through a hands-on assignment. Grace Waldfogle will discuss how her undergraduate applied project prepared her for graduate education in human factors. Federico Scholcover will share his experiences with a semester long design project and how he uses what he learned there in a job setting. Finally, Nicholas Kelling will discuss the industry-academia collaborative process and how it prepares students for life beyond the classroom. The specific theme of this discussion panel is focused on the differing perspectives that one might face rom either the instructor and student perspectives. Dr. Lum will foster discussion among the panelists and questions from the general audience. Discussion time: 90 minutes.
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Little, Patrick. "Providence and posterity: a letter from Lord Mountnorris to his daughter, 1642." Irish Historical Studies 32, no. 128 (November 2001): 556–64. http://dx.doi.org/10.1017/s0021121400015261.
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The political career of Sir Francis Annesley, Lord Mountnorris, is well known to historians. A first-generation settler, he held plantation lands in Ulster and Munster; as vice-treasurer of Ireland he became a rival of the Boyle faction in the Dublin administration in the early 1630s; and after a spectacular fall from grace in 1635 he became one of Lord Deputy Wentworth’s bitterest enemies and spoke against him at his trial in 1641. Yet, unlike his rival, the first earl of Cork, there is little information about Mountnorris’s personal attitudes, his religious views or his family life, other than what can be gleaned from official sources, and from the (mainly hostile) comments of contemporaries. The discovery, therefore, of a cache of family papers in the Public Record Office at Kew provides a unique opportunity to flesh out the bones of his political career. It also allows a comparison between the Annesleys and the Boyles, whose extensive archive has moulded our view of the New English in general. Perhaps the most interesting of these documents is Mountnorris’s letter to his daughter, Beatrice Zouche, dated 5 February 1641[/2], in which he outlines how he expects her to order her day with prayer and meditation and domestic concerns appropriate for a godly matron. This letter reveals a great deal about Mountnorris’s own religious beliefs and his attitudes to his children, and provides some important clues about the mindset of the New English in Ireland.
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Mukhtar, Naqiyah. "A Tafseer Study on Qur’an Reading in the Tradition of the Banyumas Muslim Community." IBDA` : Jurnal Kajian Islam dan Budaya 19, no. 1 (June 4, 2021): 190–204. http://dx.doi.org/10.24090/ibda.v19i1.4719.
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This paper examined the interpretation of ngaji (reading al-Qur’an) in the traditions of Banyumas people. This research was conducted by a survey method through interactive interviews with several persons who read the Qur’an in Banyumas. The data were then analyzed by using the typology of worshipers. The results showed that reading the Qur’an has different interpretations depending on the community views of how to read and the purpose of reading it. Reading the Qur’an in the Banyumas community is unique depending on the community traditions and social events and the interaction patterns of their daily life. Furthermore, read- ing the-Qur’an is believed to be able to calm their soul, to become a medicine, to protect from the disturbances of other creatures, and to become a part of the rites of life (from birth to death). They obtained these beliefs from scholars, clerics, teachers, and from their social communication as well as from their own spiritual and empirical experiences. We concluded that reading the Qur’an for the Banyumas people tended to be “hoping for God’s grace” directly, in other words, they were being in the tujjar (merchant) type worshipers.
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Soltani, Mahya. "Philosophy and Wisdom in Islamic-Iranian Architecture, with Respect to External Veil in Architecture." Current World Environment 10, Special-Issue1 (June 28, 2015): 260–67. http://dx.doi.org/10.12944/cwe.10.special-issue1.34.
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The result of centuries of experience of this country’s ancestors and great artists, are Memorabilia that nowadays referred to as Islamic architecture. Increasing crisis of identity and irregularities in the feature of contemporary cities and buildings, reveal the latent values of past experiences more than ever. Various definitions have been proposed to explain Islamic architecture, which mostly address its material and superficial aspects. This paper attempts to address the wisdom in Islamic architecture. Based on this view work of art that lies between the audience and the author, as the medium, contains spiritual teachings, and architect as a wayfarer seeking for spiritual growth and moral virtues, and by acquiring real knowledge of the world and reaching the perdition rank for the sake of god, revives the flow of god’s wisdom in his being and makes the grace of god appears in this worldly bodies (of architecture). In principle, this attitude toward Islamic architecture is endogenous in that it can redefine a leading Islamic architecture. This paper also purports to, extra to describing wisdom in Islamic architecture, investigate the internal and external views of Islamic wisdom toward architecture. Hence, this paper first describes the characteristics of Islamic art and then conducts an investigation on the internal and external aspects of Iranian architectural wisdoms, by defining the philosophy of Islamic architecture. Then the architecture of mosques, as the feature of Islamic buildings, is presented, along with the philosophy of each of its individual components. Finally, the philosophy of the veil in Islamic architecture is, briefly, explained. It should be noted that the future of Islamic architecture is only definable in the light of a philosophical and endogenous approach, the view that is imbedded, in best, in the Iranian style of architecture.
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Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna." Vox Patrum 69 (December 16, 2018): 527–45. http://dx.doi.org/10.31743/vp.3273.
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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism. Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. Unlike Augustine, Cassian sees possibility of spiritual growth gained by monks through ascetical practices and decisions made on their free will. This anthropological optimism had played the key-role for the statement that Cassian made in the face of radical views of Augustine on the Grace and free will, formulated by him during the Pelagian controversy but also in other controversial issue, namely of possible legitimacy of lying under particular circumstances.
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Ashayeri, Habib, and Mohammad Reza Mayeli. "The Analysis of the Component of the Political Legitimacy from the Perspective of Islamic-Iranian Intellectual Trends." Journal of Politics and Law 9, no. 10 (November 30, 2016): 12. http://dx.doi.org/10.5539/jpl.v9n10p12.
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<p>The study of the component of the political legitimacy in particular from the perspective of Islamic-Iranian intellectual trends during the third to eight centuries A.H. shows the drawing of a pyramid-shape society either from the viewpoint of political philosophy or other trends. In this case, the views of Farabi, Avicenna, Khajeh Nasir and other thinkers can be referred to, such that it will be possible to establish a common attribute among the ideal king society, philosopher king and Imam or Sultan within the framework of Iranian – Islamic political thought.</p><p>Of course all thinkers consider some distinguishing features for the head and ruler based on their own thoughts and analyses. However, accepting the belief of “Imamate”, [The Shia Islamic Doctrine], the Shiites placed the concept of legitimacy within a specific framework based on the rule of grace and also Qur-anic exact text.</p>Imam is the legitimate ruler and he is the one who has been determined and appointed based on the exact text from the predecessor of Ali (a.s.), from the generation of Fatemeh (s) and from the branch of Hussein ibn Ali, so if it occurs, it is legitimate, i.e. it is based on religious laws.
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Greggs, Tom. "‘Jesus is victor’: passing the impasse of Barth on universalism." Scottish Journal of Theology 60, no. 2 (April 20, 2007): 196–212. http://dx.doi.org/10.1017/s0036930607003201.
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This article examines the question of Karl Barth's stance on universalism. Setting the question within the wealth of contradictory accounts of Barth on this issue, it seeks to find a way through the opposing views represented in the secondary literature. Following a brief examination of the doctrine of election which is the source of the charge of universalism, Barth's response to Berkouwer's The Triumph of Grace in the Theology of Karl Barth will be considered in detail. This passage helps to place Barth's own reaction to the charge of universalism in a broader framework than that of a simple denial or acceptance, and helps to highlight what Barth does and does not reject regarding universalism. It will be argued that it is the replacement of the person of Jesus Christ with a principle, rather than any limitation of the salvific work of God, that Barth rejects in rejecting apokatastasis. Barth's denial of universalism marks a dismissal of the problematic elements associated with the word, not a denial of the ultimate friendliness of Jesus Christ. The radical newness of Barth's own approach to universalism cannot be overemphasized, and marks the means by which one may pass through the impasse of differing accounts of Barth's eschatology.
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Purnama, Sigit. "Materi-Materi Pilihan dalam Parenting Education menurut Munif Chatib." Golden Age: Jurnal Ilmiah Tumbuh Kembang Anak Usia Dini 1, no. 1 (January 5, 2017): 1–16. http://dx.doi.org/10.14421/jga.2016.11-01.
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This article aims to describe Munif Chatib thinking about materials in parenting education. This type of research is literature that emphasizes the significance of processed philosophically and theoretically used to examine the primary and secondary data sources. The process of data collection is done by reading the symbolic and semantic level, recording the data card, and coding. The data were analyzed descriptively through data reduction, data classification, data display. The analytical method used is Verstehen (understanding). The results showed that: (1) Chatib thoughts about parenting education materials based on the perspective of children and parents. He saw that the child is born it brings nature of goodness, and the development is influenced by genes and environment. Being a parent it is a precious grace of God and a golden opportunity for a good charity. Therefore, do not be afraid to get married and have children. Such views inspired and by integrating various fields of science, namely religion (al-Qur'an-Hadith and sirrah), developmental psychology, child psychology, and recent findings about the brain, nerves, and intelligence. (2) parenting education materials include: changing the paradigm of a child, the child's ability to explore, discover the talent of children, choosing the right school, and became a teacher for children.
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Busch, Eberhard. "The Covenant of Grace Fulfilled in Christ as the Foundation of the Indissoluble Solidarity of the Church with Israel: Barth's Position on the Jews During the Hitler Era." Scottish Journal of Theology 52, no. 4 (November 1999): 476–503. http://dx.doi.org/10.1017/s0036930600050493.
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How might Karl Barth's engagement with the question of the relationship of the church to Judaism during the Nazi era help us today as we seek to revise that relationship? It is obvious that we cannot simply repeat his statements today. But the reference to Barth would be unproductive if it consisted solely in the assertion that the opponent of anti-Semitism at that time was in fact in league with his adversaries. Protestants all too willingly take on an air of self-importance, imagining the distant past to be the proverbial night in which all cats are gray. It would also be insufficient to find in this theologian some good initial ideas, to the extent that they agree with one's own views, in order then, when one differs from his thinking, to identify all the logical flaws that one believes to have been successfully overcome. In neither case would we learn anything, but only confirm our own position. If our encounter with a teacher of the church is to be fruitful, we must enter into a conversation in which we are not only the questioners, but also those who are questioned. True, such a teacher, whom we may critically question, is only an authority subject to the Word of God. But a proper teacher of the church is an authority under the Word of God, and his or her question to us, therefore, is whether we, as we move ahead, are following the Word of God as attested in the Bible or only our own authority.
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Compaan, Auke. "Op soek na die kontoere vir ’n teologies-etiese begronding van homoseksualiteit: ’n Gereformeerde perspektief." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 181–201. http://dx.doi.org/10.17570/stj.2016.v2n2.a09.
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In search of the contours of theological ethics of human sexuality with regard to homosexuality: a Reformed perspectiveThis article offers a description and discussion of the contours of theological ethics of human sexuality, with regard to homosexuality. In the first part of the article, the topic of homosexuality is discussed within the larger historical development of the concept of human nature in the broader tradition of the church. Here special attention is paid to the views of Philo of Alexandria, St. Augustine and St. Aquinas, showing that the right and wrong of the sexual act were judged in terms of the procreative potential of the act. In the second part of the article, I propose a reformed perspective with regard to sexual ethics. This is done by a re-reading of the concept of human nature, by removing it from the traditional Roman Catholic “nature-grace” paradigm of salvation and re-reading it in terms of the reformed paradigm of “creation (law)-sin-gospel”. I argue that behind this paradigm shift, there is a movement from an ontology of being to an ontology of relationality and that this implies a move from procreation as the foundation of sexual ethics to the seeking of erotic justice in all our intimate relationships as a basis for sexual ethics.
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Ashworth, William B. "Light of Reason, Light of Nature. Catholic and Protestant Metaphors of Scientific Knowledge." Science in Context 3, no. 1 (1989): 89–107. http://dx.doi.org/10.1017/s0269889700000739.
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The ArgumentMany of the epistemological issues that occupied natural philosophers of the seventeenth century were expressed visually in title-page engravings. One of those issues concerned the relative status to be accorded to evidence of the senses, as compared to knowledge gained by faith or reason. In title-page illustrations, the various arguments were often waged by a series of light metaphors: the Light of Reason, the Light of Nature, and the Lights of Sense, Scripture, and Grace. When such illustrations are examined with the authors' theological views in mind, it becomes apparent that in the first half of the seventeenth century, Catholic authors favored the Light of Reason as a source of truth, while Protestant authors favored the Light of Nature. Since by the end of the century it was widely accepted by scientists of all religious persuasions that certain knowledge must be grounded in sense evidence and the direct study of nature, one might argue that in this instance Protestantism was responsible for nurturing an important development of the Scientific Revolution. However, the skewed nature of the sample (the Catholics who used light metaphors were mostly Jesuits; the Protestants who did so mostly alchemists) and the large number of counterexamples available (many Catholic scientists believed in the ascendancy of the senses but failed to engage in metaphorical warfare) mitigate against taking this offshoot of the Merton thesis too seriously.
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Peeler, Amy. "“A fearful thing to fall into the hands of the living God”: A study of fear in the Epistle to the Hebrews." Review & Expositor 115, no. 1 (February 2018): 40–49. http://dx.doi.org/10.1177/0034637317752933.
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Does the author of Hebrews seek to quell fear or create it? The answer to both seems to be yes. To better understand the argument as a coherent whole, however, readers must seek to understand how he makes these dual moves with fear and why. First, God acts to eliminate fear. Through the death and resurrection of the Son become High Priest, God destroyed the enslaving fear of death. The fear of death has been eliminated, but another more terrifying fear remains: the fear of departing from God. The author of Hebrews views this departure as a possibility, and so, he warns his community about it in the starkest terms possible. Without muting that warning, I want to affirm with equal intensity the answers the author provides to that fear. First, he asks something of them, namely to pay attention, persevere, and run with endurance. Second, he reminds them of the community around them that will aid their endurance. Finally, he focuses on the priesthood of Christ. His one-time sacrifice as well as his living intercession give aid. The balance between assurance and warning resides in this: the author does not want them to presume upon the grace of God, but it is God, the just, holy, as well as faithful and merciful to whom he entrusts them.