Journal articles on the topic 'Sanctification – Christianity – History of doctrines'
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1
Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (October 9, 2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.
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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of culturally and historically situated Christianity, which strongly lays emphasis on adherence to certain prescribed rituals like fasting, the observances of saintly days, and devotions to saints. Its introduction by foreigners is often contrasted with an indigenous faith tradition which is considered to have a long history dating back to the apostolic times. The tendency of evangelical Christians to disassociate themselves from the local culture, as emblematic of holiness and separation from the world, viewed from the other optic, lent it the label mete, literally “imported” or “of foreign extraction”. The state support the established church had garnered for a long time, plus its massive influences, also accorded the eoc a privileged position to exercise a dominant role in the social, political, and cultural life of the country. This article explores the theme of persecution of Evangelical Christians in light of the above framework. It crucially examines the persecution of Pentecostals prior to the Ethiopian Revolution of 1974 and afterwards. Two reasons justify my choice. First, it lends the article a clear focus and secondly, Pentecostalism has been one of the potent vehicles for the expansion of evangelical Christianity in Ethiopia. I argue that the pre-revolutionary persecution stems from the fact that the Pentecostals presented some kind of spiritual shock waves to the familiar terrains of Christianity and that the main reason for their persecutions during the revolution was the fact that they countered hegemonic narratives that presented themselves in the form of Marxism, which became the doctrine of the state under the banner of “scientific socialism.”
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Leclerc, Diane. "“The Melancholy Dames”: Soren Kierkegaard’s Despairing Women and Wesley’s Empowering Cure." Religions 14, no. 2 (January 25, 2023): 144. http://dx.doi.org/10.3390/rel14020144.
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This article will bring together the work of Soren Kierkegaard and John Wesley for the purpose of showing the relevance of their theologies for the empowerment of women. The particular focus will be on the doctrine of original sin. The paper will first address the question of why Augustine’s novel doctrine became the orthodox position and why his construction restricts its applicability to women. It will then move to Soren Kierkegaard’s understanding of anxiety and despair in his treatise, The Sickness Unto Death. In the theology of Soren Kierkegaard, there is room to interpret his understanding of original sin as “gendered”. For him, despair is the counterpart of original sin. It finds two forms: 1. despair is willing to be a self apart from the Power (God) that constitutes the self, and 2. despair is not willing to be a self at all. Feminists have questioned the legitimacy of original sin in its traditional form, and a few have even used Kierkegaard on the way to offering an alternative to pride. One method used here is to explicate this insight further. Another method is to put Kierkegaard and John Wesley in dialogue for the purpose of imagining selfhood for women more hopefully. If “despair” can be imagined as a wounding of the self, Wesley’s therapeutic model—seeing original sin as a disease and sanctification as its cure—has much to offer the conversation on personhood and empowered subjectivity, particularly for women. The primary research question investigated here is how a conversation between feminism, Kierkegaard, and Wesley offers an alternative to Augustine’s “orthodoxy” without rendering the idea of original sin completely untenable and useless for women within Christianity. Even though Wesley’s curative paradigm has been highlighted in more recent years, its particular strength to speak into the lives of those who do not/cannot will to be a self has perhaps yet to be fully mined. It reveals itself in the entire Wesleyan history of affirming women. However, the author believes the potential power of Wesley’s theology can be further unleashed by examining its mechanism’s in countering “female despair”.
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Сазонова, Наталия Ивановна. "THE SACRED AND THE SECULAR IN THE CHRISTIAN CHURCH: ON THE PROBLEM OF BORDERS AND INTERACTION." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 1(27) (April 2, 2021): 142–56. http://dx.doi.org/10.23951/2312-7899-2021-1-142-156.
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В статье анализируется взаимодействие сакрального и мирского элементов в пространстве христианского храма, проблема границы мирского и сакрального и варианты ее решения в истории христианской церкви. Характер взаимодействия сакрального и мирского определяется космическим характером христианства. Христианство стремится к освящению окружающего мира и изменению его на Божественных началах, так как мир сотворен Богом и несет на себе Его образ. Высшей формой преображения мира является таинство Евхаристии. Конечное преображение мира, согласно христианскому учению, возможно после Второго Пришествия Христа. С первых веков существования христианства граница сакрального и мирского пространств в храме была подвижной, а богослужение предполагало активное участие мирян. В первые века христианства алтарь храма выделялся из его пространства, но не отделялся от верующих. Миряне имели возможность видеть происходящее в алтаре и участвовать в таинствах через приношения. Такие черты характерны как для Византии, так и для Руси X–XIII вв. В дальнейшем возникает проблема нарушения баланса мирского и сакрального элементов, которая по-разному решается на Западе и Востоке. Христианский Запад пошел по пути интеграции сакрального пространства в мирскую жизнь. Первоначально это проявилось в совершении молитв и тайнодействий «лицом к народу». Возникло представление, что такое совершение молитв соответствует Тайной Вечере Христа и апостолов. По той же причине место епископа в храме было перенесено ближе к молящимся мирянам. Позже произошел переход к богослужению на национальных языках. Все это привело к прогрессирующей десакрализации богослужения. По-другому развивалось богослужение на Востоке. Здесь приоритетным стало разделение священного и мирского пространств, что проявилось в увеличении высоты алтарной преграды и появлении высокого иконостаса. В дальнейшем снижается активность участия мирян в богослужении, а в XVII столетии происходит окончательное разделение сакрального и мирского пространств. В результате литургической реформы патриарха Никона изменяется положение священника. Священник понимается как носитель благодати, положение которого выше положения мирянина. Из текстов богослужения удаляются слова, имеющие мирское значение. Так возникает сфера мирской жизни, отдельная от церковной жизни. Это ведет к секуляризации культуры. Таким образом, западные и восточные христиане от христианской идеи освящения мира разными путями пришли не к освящению пространства жизни людей, а к секуляризации культуры и богослужения. Но богослужение и устройство храма на христианском Востоке, имея тенденцию к отделению своего пространства от мирского, все же в большей степени, чем Запад, сохраняет сакральное содержание христианства. The article analyzes the interaction of sacred and secular elements in the space of the Christian Church, the problem of the boundary between the secular and the sacred, and options for its solution in the history of the Christian Church. The nature of the interaction between the sacred and the secular is determined by the cosmic character of Christianity. Christianity seeks to sanctify the surrounding world and change it by divine principles, since the world was created by God and has His image. The highest form of transformation of the world is the sacrament of the Eucharist. The final transformation of the world, according to the Christian doctrine, is possible after the Second Coming of Christ. Since the first centuries of Christianity, the border of the sacred and secular spaces in the temple was mobile, and the service involved the active participation of the laity. In the first centuries of Christianity, the altar of the temple stood out from its space, but was not separated from the faithful. Lay people were able to see what was happening in the altar and participate in the sacraments through offerings. Such features are typical for both Byzantium and Russia of the 10th–13th centuries. Later, the problem of disturbing the balance of the secular and sacred elements appears; it is solved differently in the West and East. The Christian West has taken the path of integrating the sacred into its secular life. Initially, this was manifested in the performance of prayers and sacraments “facing people”. There was an idea that such a performance of prayers corresponds to the Last Supper of Christ and the apostles. For the same reason, the bishop’s place in the church was moved closer to the praying lay people. Later, there was a transition to perform liturgy in national languages. All this led to the progressive desacralization of liturgy. In the East, liturgy developed in a different way. The separation of the sacred and secular spaces became a priority, which was manifested in the increase in the height of the altar barrier and in the appearance of a high iconostasis. Then the activity of lay participation in liturgy decreases, and, in the 17th century, the final separation of the sacred and secular spaces takes place. As a result of Patriarch Nikon’s liturgical reform, the position of the priest changes. A priest is understood as a bearer of grace, whose position is higher than that of a lay person. Words that have a secular meaning are removed from the texts of the service. The sphere of secular life that is separate from church life appears. This leads to the secularization of culture. Thus, Western and Eastern Christians came from the Christian idea of sanctifying the world in different ways to the secularization of culture and worship rather than to the sanctification of the space of people’s lives. But liturgy and the arrangement of the temple in the Christian East, with its tendency to separate its space from the secular, still preserve the sacred content of Christianity to a greater extent than the West.
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Phan, Peter C. "World Christianity: Its Implications for History, Religious Studies, and Theology." Horizons 39, no. 2 (2012): 171–88. http://dx.doi.org/10.1017/s0360966900010665.
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ABSTRACTThe paper traces the emergence of the concept of “World Christianity” to designate a new academic discipline beyond ecumenical and missiological discussions. It then elaborates the implications of “World Christianity” for the History of Christianity in contrast to Church History and for the study of Christianity as a “world religion.” The paper argues for an expansion of the “cartography” and “topography” of Church History to take into account the contributions of ecclesiastically marginalized groups and neglected charismatic/pentecostal activities. Furthermore, it is urged that in the study of Christianity as a world religion greater attention be given to how local communities have received and transformed the imported Christianities, the role of popular religiosity, and the presence of Evangelical/Pentecostal Churches. Finally, it is suggested that “World Christianity” requires the expansion of theological method and reformulation of some key Christian doctrines.
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Cho, Dongsun. "Divine Acceptance of Sinners: Augustine’S Doctrine of Justification." Perichoresis 12, no. 2 (October 1, 2014): 163–84. http://dx.doi.org/10.2478/perc-2014-0010.
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Abstract I argue that the bishop of Hippo taught sola fide, declarative justification, and the divine acceptance of sinners based on faith alone although he presented these pre-Reformational thoughts with strong emphasis on the necessity of growth in holiness (sanctification). Victorinus and Ambrosiaster already taught a Reformational doctrine of justification prior to Augustine in the fourthcentury Latin Christianity. Therefore, the argument that sola fide and justification as an event did not exist before the sixteenth-century Reformation, and these thoughts were foreign to Augustine is not tenable. For Augustine, justification includes imputed righteousness by Christ’s work, which can be appreciated by faith alone and inherent righteousness assisted by the Holy Spirit at the same time of forgiveness in justification. Nonetheless, the sole ground of the divine acceptance does not depend on inherent righteousness, which is real and to increase. The salvation of the confessing thief and the remaining sinfulness of humanity after justification show Augustine that faith alone is the ground of God’s acceptance of sinners. Augustine’s relatively less frequent discussion of sola fide and declarative justification may be due to his need to reject the antinomian abusers who appealed to the Pauline understanding of justification even when they do not have any intentional commitment to holiness after their confessions. Augustine’s teaching on double righteousness shows considerable theological affinity with Bucer and Calvin who are accustomed to speak of justification in terms of double righteousness. Following Augustine, both Bucer and Calvin speak of the inseparability and simultaneity of justification and sanctification. Like Augustine, Bucer also maintains a conceptual, not categorical, distinction between the two graces of God in their doctrines of justification.
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Zenderland, Leila. "Biblical Biology: American Protestant Social Reformers and the Early Eugenics Movement." Science in Context 11, no. 3-4 (1998): 511–25. http://dx.doi.org/10.1017/s0269889700003185.
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The ArgumentIn most historical accounts, eugenic doctrines and Christian beliefs are assumed to be adversaries. Such a perspective is too narrow, however, for while many prominent eugenicists were indeed religious skeptics, others sought to reconcile eugenics with Christianity. Various American Protestant social reformers tried to synthesize new biological theories with older biblical ideas about the meaning of a good inheritance. Such syntheses played an important role in disseminating eugenic doctrines into America's deeply Protestant heartland.
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Hempton, David. "Methodism in Irish Society, 1770–1830." Transactions of the Royal Historical Society 36 (December 1986): 117–43. http://dx.doi.org/10.2307/3679062.
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JOHN WALKER, sometime fellow of Trinity College Dublin and arch-critic of everyone's religious opinions but his own, wrote his Expostulatory Address to the Methodists in Ireland during one of the most remarkable outbreaks of rural revivalism in Irish history. Walker, who inevitably founded the Walkerites, not only condemned Methodist acquisitiveness, but also drew up a list of its Arminian sins after the style of the eighteenth-century Calvinistic polemicists. He alleged that Methodists were idolatrous in their veneration of Wesley, hypocritical in their class-meeting confessions, irrational in their pursuit of religious experience, arrogant in their supposed claims of Christian perfection and heretical in their interpretation of the doctrines of justification and sanctification. The chief importance of Walker's pamphlet was the reply it provoked from Alexander Knox, Lord Castlereagh's private secretary. As an admirer of Wesley's transparent piety and of the beneficial influence of Methodism on the labouring classes, Knox wrote a sensitive and sympathetic riposte.
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Kaitha, Hanok, and Mallesh Sankasala. "ST. AUGUSTINE CONCEPT ON THE BODY AND SOUL." SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 9, no. 67 (November 1, 2021): 15708–14. http://dx.doi.org/10.21922/srjis.v9i67.8219.
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The present research study is intended to investigate and encapsulate the theological thought process of St Augustine and his influence on the development of Christianity. We know that Augustine, who is a lover of philosophy and searcher of truth was greatly influenced by the ideology of Manichaeism and later on by the Neo-Platonic, though underlying his mother’s influence had it’s place too. The medieval period is of great importance in the history of philosophy and theology and it’s development. The writings of St. Augustine was of such influence on Martin Luther who brought about Reformation. St. Augustine further influenced John Calvin, whose book, Institute of Christian Religion is the laying systematic doctrines for Christian belief. This research paper is intended to see the flow of thoughts of St. Augustine on the development of doctrines and it’s influence on Christianity.
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Asamoah-Gyadu, J. Kwabena. "Singing of the Spirit: Wesleyan Hymnody, Methodist Pneumatology, and World Christianity." Wesley and Methodist Studies 16, no. 1 (January 2024): 1–28. http://dx.doi.org/10.5325/weslmethstud.16.1.0001.
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ABSTRACT ‘Methodism was born in song’, so says the opening sentence of the preface to the 1933 edition of the Methodist Hymn Book. That edition, inherited from the Wesleyan Missionary Society from the early nineteenth century, is still in use in many Methodist Churches of British descent in Africa. Using the West African country of Ghana as a case study, this article reflects on select ‘hymns of the Holy Spirit’ in the hymn book. Through these hymns of the Spirit, we capture some of the main theological underpinnings of Wesleyan pneumatology as understood within an African context in which Methodism remains a formidable denomination. The influence of Methodism on Christianity in Africa has been through its hymn-singing culture. The Wesleyan theology of the Holy Spirit as the source of regeneration, sanctification, and empowerment is evident in the pneumatological hymns in the collection.
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Konaris, Michael D. "Myth or history? Ancient Greek mythology in Paparrigopoulos’ History of the Hellenic nation: controversies, influences and implications." Historical Review/La Revue Historique 16 (April 1, 2020): 211. http://dx.doi.org/10.12681/hr.22826.
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This article examines the treatment of Greek mythology in Paparrigopoulos’ History of the Hellenic nation (1860–1874) in the light of contemporary Western European historiography. The interpretation of Greek myths was highly contested among nineteenth-century scholars: could myths be used as historical sources or were they to be dismissed as figments of imagination devoid of historical value? did they express in allegorical form sublime religious doctrines that anticipated Christianity, or did they attest to the Greeks’ puerile notions about the gods? The article investigates how Paparrigopoulos positioned himself with respect to these questions, which had major consequences for one’s view of early Greek history and the relation between ancient Greek culture and christianity, and his stance towards traditional and novel methods of myth interpretation such as euhemerism, symbolism, indo-european comparative mythology and others. it explores how Paparrigopoulos’ approach differs from those encountered in earlier modern Greek historiography, laying stress on his attempt to study Greek myths “scientifically” on the model of Grote and the implications this had. in addition, the article considers Paparrigopoulos’ wider account of ancient Greek religion’s relation to Christianity and how this affected the thesis of the continuity of Greek history.
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Doyah, Clement. "Achieving Unity amidst Diversity in Christian Doctrines Beliefs and Practices: An In-Depth Analysis." NIU Journal of Humanities 9, no. 1 (March 31, 2024): 93–105. http://dx.doi.org/10.58709/niujhu.v9i1.1830.
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Pursuing unity within the diverse landscape of Christian doctrines, beliefs, and practices is a perpetual challenge that has marked the history of Christianity. This paper delves into the intricate dynamics of fostering unity amidst theological diversity, doctrinal traditions, and varied expressions of faith within the Christian community. By analyzing the theological underpinnings of unity in Christianity, including core doctrines like the divinity of Christ and the authority of Scripture, the paper underscores the foundational principles that bind believers together. Despite these shared tenets, divergent interpretations, emphases, and nuances have given rise to doctrinal variations across Christian denominations. Moreover, the paper delves into the historical evolution of doctrinal discrepancies in Christianity, examining the origins of significant schisms, theological disputes, and doctrinal contentions that have influenced the multifaceted tapestry of Christian beliefs and practices. These historical fractures continue to shape interdenominational relations and interactions among Christians. Practical strategies for promoting unity amid doctrinal diversity are also explored, emphasizing the significance of ecumenical dialogues, interfaith collaborations, and initiatives to foster reconciliation and mutual comprehension. Recognizing and honouring the diverse spectrum of beliefs and practices while seeking common ground is pivotal in nurturing unity within the Christian community. In conclusion, the paper underscores the importance of balancing unity and diversity in Christian traditions, celebrating the richness and complexity that diversity engenders while upholding the shared faith that unites believers across doctrinal boundaries. Through respectful dialogue, humility, and an embrace of the diverse facets of the body of Christ, Christians can endeavour towards a more profound unity that transcends doctrinal discrepancies, fostering a spirit of love and fellowship within the Church. Keywords: Divergent, Christian Doctrines, Beliefs, Practices, Unity, Coherence, Christian, Christian Faith, Implications
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Thom, Johan C. "The Journey Up and Down: Pythagoras in Two Greek Apologists." Church History 58, no. 3 (September 1989): 299–308. http://dx.doi.org/10.2307/3168465.
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One of the major goals of the early Christian apologists was to demonstrate the cultural acceptability of Christianity. In order to achieve this goal, a number of them (notably Justin, Tatian, Athenagoras, and Theophilus of Antioch) drew comparisons between doctrines of the Greek philosophical tradition and those of Christianity, usually demonstrating the uniqueness and superiority of the latter. They thus unwittingly preserved for us doxographical data concerning Greek philosophers, some of which is to be found nowhere else. When we meet with such a doxographical hapax legomenon, we are faced with the problem of its reliability, since we lack comparative data. Does the author in question give a reliable version of the tradition, or does he misrepresent it because of his own inadequate understanding of the material?
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T, Sivachitra. "Vaishnava theories Sangam Literature." International Research Journal of Tamil 4, SPL 2 (January 24, 2022): 8–11. http://dx.doi.org/10.34256/irjt22s22.
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Tamil language has many special features. One of them is the charity done to Tamil by all religions. Tamil is a language that has been singularly praised by six different religions namely Jainism, Buddhism, Veganism, Vaishnavism, Islam and Christianity. In the history of Tamil literature, Sangam literature can be considered as a secular literature. Thoughts about God are prevalent in Sanskrit literature. But they did not all grow in isolation. Doctrines about God have developed on the basis of department. The literatures of Thirumurukaaruppadi, Paripadal and kalithogai do not become religious literatures as they refer to the gods. They refer only to the theological doctrines of the people of that time. The Sangam literature reveals that religious thought is intertwined with people's lives.
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Krazue, Filip. "Theology and History: An Outline of Methodological Challenges in Fundamental Theology." Roczniki Teologiczne 70, no. 4 (December 29, 2023): 37–51. http://dx.doi.org/10.18290/rt2023.24.
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The article aims to bring together the ambiguities that arise in the course of determining the relationship between theology and the historical sciences. Just as the understanding of the relationship between the natural sciences and theology has developed due to the growth of methodological self-awareness of these disciplines, especially regarding their temporality, a similar progress could be expected in the research on relationship between theology and the historical sciences. It seems that the topic still needs to be synthesized on the ground of fundamental theology. For the theologian, a hermeneutical point of reference on the issue under discussion, can be the ruling of the Second Vatican Council in the 36th paragraph of the Constitution Gaudium et Spes. The temporality of theology features at least three dimensions: God’s Revelation occurrence in time, the occurrence in time of scientific reflection on this Revelation, and the dependence of the understanding and interpretation of both on the data provided by the historical sciences. The solution to the aporias arising in these processes can be the theological study of historiographical doctrines and the historical study of the history of Christianity, self-aware and critical of the historiographical doctrines being accepted.
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PAIVA, JOSÉ PEDRO. "The Impact of Luther and the Reformation in the Portuguese Seaborne Empire: Asia and Brazil, 1520–1580." Journal of Ecclesiastical History 70, no. 2 (January 31, 2019): 283–303. http://dx.doi.org/10.1017/s0022046918002658.
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This article assesses how Lutheran and other Reformation doctrines spread and were countered in the Portuguese seaborne empire. Portugal's inquisitorial and episcopal repression of ‘Lutherans’ was extended to Brazil and Asia, where it was supported by the Society of Jesus. The Portuguese empire's transcontinental connections favoured the emergence of interconnected histories, facilitating the circulation of books, engravings and beliefs and thus provided non-Portuguese people with links to the reformed world that spread amongst and disturbed the Portuguese living in India and Portuguese America. By opening up routes the Portuguese, paradoxically, functioned as vectors for other ways of interpreting Christianity.
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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (January 27, 2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.
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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican community of Protestant churches. This branch of Christianity combines different doctrines of Protestantism, being divided into High Church, Broad Church, and Low Church. With teaching and appearance, High Church borders with Catholicism, whereas Low Church is close to Congregationalism. Thus, Episcopal Church encompasses the whole spectrum of Christianity represented in North America, being acceptable to the widest parts of society. Built in Neo-Gothic style, located between Chesapeake to the South, the historical citadel of Anglicans and Catholics, and New England in the North, the stronghold of Puritans, Washington National Cathedral symbolizes the harmony and interrelationship between different spiritual doctrines, one of the facets shaping the worldview of society of the United States of America.
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Homer, Michael W. "Seeking Primitive Christianity in the Waldensian Valleys: Protestants, Mormons, Adventists and Jehovah's Witnesses in Italy." Nova Religio 9, no. 4 (May 1, 2006): 5–33. http://dx.doi.org/10.1525/nr.2006.9.4.005.
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During the nineteenth century, Protestant clergymen (Anglican, Presbyterian, and Baptist) as well as missionaries for new religious movements (Mormons, Seventh-day Adventists and Jehovah's Witnesses) believed that Waldensian claims to antiquity were important in their plans to spread the Reformation to Italy. The Waldensians, who could trace their historical roots to Valdes in 1174, developed an ancient origins thesis after their union with the Protestant Reformation in the sixteenth century. This thesis held that their community of believers had preserved the doctrines of the primitive church. The competing churches of the Reformation believed that the Waldensians were "destined to fulfill a most important mission in the Evangelization of Italy" and that they could demonstrate, through Waldensian history and practices, that their own claims and doctrines were the same as those taught by the primitive church. The new religious movements believed that Waldensians were the best prepared in Italy to accept their new revelations of the restored gospel. In fact, the initial Mormon, Seventh-day Adventist, and Jehovah's Witness converts in Italy were Waldensians. By the end of the century, however, Catholic, Protestant, and Waldensian scholars had debunked the thesis that Waldensians were proto-Protestants prior to Luther and Calvin.
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Hogan, Trevor. "The Quest for the Historical Essence of Ernst Troeltsch." Pacifica: Australasian Theological Studies 7, no. 3 (October 1994): 295–307. http://dx.doi.org/10.1177/1030570x9400700304.
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Until the seventies, Karl Barth's picture of Ernst Troeltsch (1865–1923) dominated the Anglo-phone reception of Troeltsch. In this reading, Troeltsch is the last of the great liberal protestant theologians who endeavoured to save Christianity by romanticising the Enlightenment. But that was Barth's Troeltsch. The past twenty years of Troeltsch studies have undermined this hegemonic view to recover a proto—postmodern thinker who recognised the profound cultural implications of the epistemological views embedded in modern science as in history and sociology. For Troeltsch the implications of epistemological relativity and historical relativism required the historicisation of the essence of Christianity. It also required a reformulation of the central doctrines of Christian faith; this was Troeltsch's theological project. Finally, it required a search for a modern form of Christian faith which authenticated personal mysticism and achieved normative Christian community life within a broader domain of a secular social democratic polity.
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Rustamov, Ayder. "Social doctrine of Islam." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 69–85. http://dx.doi.org/10.32420/2004.31-32.1537.
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The main factors determining the dynamics of the social development of a country, in addition to economic and political, include spiritual components: religion, culture and national traditions. Among the many theoretical developments, a special place is occupied by the social doctrines of world religions: Christianity, Judaism, Islam, Buddhism. According to such authoritative scholars as Sergiy Bulgakov, Max Weber and Ivan Ilyin, it is religious foundations that are the sources of social development of various types of civilizations, and, in the figurative expression of Karl Jaspers, their axial (pivotal) and most valuable characteristics around which the course of history unfolds
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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (January 19, 2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.
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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them in writing and to draw the line between orthodox and false doctrines. Generally speaking, the first councils, both in the West and in the East, were convened due to the need to preserve original doctrines. In addition, original teachings had to be canonised and systematised. Also, the process of including religious doctrines into imperial politics is characteristic of two royal personages, namely, the Indian king Aśoka and the Roman Emperor Constantine the Great. Both were actively involved in the councils of their day and contributed decisively to the further development and consolidation of both Buddhism and Christianity respectively.
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Dorofeyev, Yakov S. "Philosophical Thought’s Dialectical Movement: The Genesis of the Knowledge System in Alexander Kojève’s Philosophy. Article one: Dialectic and Dedogmatisation." Общество: философия, история, культура, no. 3 (March 20, 2024): 74–79. http://dx.doi.org/10.24158/fik.2024.3.8.
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This work explores the main outline of the historical and philosophical conception of the French neo-Hegelian Alexandre Kojève, which is positioned within the Knowledge System as the culmination of sequential dialectics of philosophical discourse, concluded in the Hegelian philosophy. This representation is found in A. Kojève’s “Essai d’une histoire raisonnée de la philosophie païenne”, which is not only an analysis of ancient thought, going back to G. Hegel’s “Lectures on the History of Philosophy”, but also the author’s interpretation of the ge-nealogy of philosophical thought as such. After a series of incomplete resolutions of discursive antitheses by two philosophical doctrines in different historical periods the decisive role is attributed to I. Kant, whose philo-sophical system is a product, according to A. Kojève, of Judeo-Christianity and is its paradigmatic exponent. By crossing the eternal and the temporal through the dogma of the Incarnation, Christianity not only contributed to the emergence of Modern science, but also provided the opportunity for the emergence of Kantian philosophy, which established a “Christian” balance between the Lord and the Bondsman. Heterogeneous discursive com-ponents opposed ancient philosophical doctrines, thereby preparing the necessary ground for their merger, as well as for transforming oneself in this way into a Knowledge System. The research consists of two parts pub-lished in two separate articles. The first part is devoted to the beginning of the analysis of the Knowledge Sys-tem’s genesis in the context of A. Kojève’s historical-philosophical concept.
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SCHMIDT, ALEXANDER. "IRENIC PATRIOTISM IN SIXTEENTH- AND SEVENTEENTH-CENTURY GERMAN POLITICAL DISCOURSE." Historical Journal 53, no. 2 (April 27, 2010): 243–69. http://dx.doi.org/10.1017/s0018246x09990549.
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ABSTRACTThis article analyses the interplay of arguments for religious reconciliation and peace on the one hand and a patriotic vocabulary or programme in the late sixteenth and early seventeenth centuries on the other. Focusing on different phases of irenic debate in the Empire, various types of what will be termed ‘irenic patriotism’ will be identified. Irenic patriotism could employ both utilitarian politique and more principled arguments for a religious peace. Finally, a consideration of Hugo Grotius's irenicism, which drew heavily on German sources, will show how a distinct humanist critique of theological controversies and their political consequences resulted in an emphasis on a minimalist and ethical concept of Christianity, as well as the idea of a total submission of the church and its doctrines to the authority of the magistrate and the patria. The distinctively civil type of irenicism, which arose from this debate, was less concerned with the unity of the church than with the integrity of the civitas, respublica, and patria.
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JIANG, Xiangyan. "From Jiao You Lun to Qiu You Pian: Jesuits’ Discussion on Friendship and A Comparative Study with Traditional Chinese Theories." International Journal of Sino-Western Studies 21 (December 9, 2021): 89. http://dx.doi.org/10.37819/ijsws.21.142.
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This article makes an analysis of Matteo Ricci’s Jiao You Lun (On Friendship) and Martino Martini’s Qiu You Pian (On Making Friends) starting from the theory of the interaction and communication framework of contact between cultures. The analysis shows that Ricci’s text has a characteristic of convergence and integration of Sino-West traditions which paves the way for culture creation; while Martini introduces the concept of “love” --- the core concept of the Christian doctrines, makes a distinction between Confucian and Christian treatment on disputes, and clarifies the strategy of complementing Confucianism with Christianity. Their introduction of the western theories on friendship is a catalyst which accelerates the modernization of the concept of human relationships among the Chinese literati in late Ming early Qing China.
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Jurasz, Izabela. "Carpocrate et Epiphane : chrétiens et platoniciens radicaux." Vigiliae Christianae 71, no. 2 (March 9, 2017): 134–67. http://dx.doi.org/10.1163/15700720-12341296.
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According to ancient authors, Carpocrates and his son Epiphanes were considered to represent a little-known Gnostic doctrine characterised by strong links with Platonic philosophy and libertine morality. Carpocrates became famous as the author of an specific interpretation of the theory of metempsychosis, while Epiphanes – as the exponent of collectivity of goods and women. In spite of their significant differences, both doctrines share a lot of similarities, as they are concerned with the same issues – mainly those discussed by Plato in his “Republic”. The article shows tight connections between Carpocrates and Epiphanes and Christianity, apparent in their usage of Jesus’ logia and of radical expressions derived from the letters by Paul of Tarsus.
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Carpenter, Angela. "Responsive Becoming: Moral Formation in Theological, Evolutionary, and Developmental Perspective." Perspectives on Science and Christian Faith 73, no. 4 (December 2021): 235–37. http://dx.doi.org/10.56315/pscf12-21carpenter.
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RESPONSIVE BECOMING: Moral Formation in Theological, Evolutionary, and Developmental Perspective by Angela Carpenter. New York: T&T Clark, 2020. 200 pages. Paperback; $39.95. ISBN: 9780567698162. *Carpenter, in this well-written, methodologically astute, and thought-provoking study on moral formation rubs several unusual sticks together: Reformed theologies of sanctification, extended evolutionary synthesis theories, and current offerings in developmental psychology. The result is a wonderful fire that sheds much light on all these areas. This study is sure to be an important conversation partner for those interested in the ongoing dialogue between theology and the social sciences, as well as those interested in the doctrine of sanctification and its relationship to understandings of moral formation. We are in Carpenter's debt for such stimulating interdisciplinary work. *The subtitle lists Carpenter's three main interlocutors. In her first three chapters, she begins with a theological analysis of the views of sanctification of John Calvin (chap. 1), John Owen (chap. 2), and Horace Bushnell (chap. 3), in which she uncovers several "recurring questions and difficulties" in the Reformed tradition (p. 3). These difficulties include, first, the extent to which sanctification should be dependent upon "a particular cognitive-affective state" (p. 36)--namely that the believer trusts in God as a loving parent such that one's good works flow from this state of "faith." This can prove to be an unstable foundation given the "unreliability of subjective awareness" (p. 152). A second question centers on the extent to which God's trinitarian sanctifying action should be understood to work through, or alternatively totally displace, "intra-human sources of formation" (pp. 37, 152). Calvin's theology is filled with tension in these areas, tensions which are resolved in one direction in John Owen's theology as he reacts against "Pelagian" threats in his day and upholds "the integrity of grace" (p. 3) in a certain way. Owen emphasizes the objective work of God in sanctification, such that human cognitive-affective states do not matter much, nor is sanctification seen to be mediated through any human formative influences. Bushnell, responding against revivalist accounts of sanctification in his day, takes the opposite tack, and emphasizes both the human subjective response to God and formative processes such as the nurture of children by Christian parents, so much so that "the activity of the Spirit cannot be considered apart from the natural means through which it operates" (p. 87). I learned much from Carpenter's appreciative yet incisive exposition and analysis, not least of which are the ways that typical Protestant views of sanctification, such as those of Calvin and especially Owen, can pull one in the opposite direction from much of the recent revival of virtue theory and discussions of formative practices in Christian ethics and practical theology. *The key link between these chapters and the following ones is the importance of the parent-child metaphor for the relationship of the Christian to God. "God as a loving parent and the faithful person as the adopted child of God" (p. 5) is a common and important image for Calvin, and indeed for the Christian tradition as a whole, as attested by the first two words of the Lord's Prayer. This raises questions about the extent to which the divine-human parent-child relationship has dynamics that are analogous to human-human parent-child relationships, and the extent to which natural processes of human moral formation are related to the process of sanctification through the gracious activity of God, our heavenly parent. *She pursues these and other questions through a deep dive into the intricacies of current discussions of evolutionary theory (chap. 4) and developmental psychology (chap. 5). In both these chapters, a recurring motif is that relationships of care, affect, and social acceptance bring about important changes in humans. The "niche construction" of systems of affect, attachment, and "concern for the emotions and welfare of others" (p. 111) plays a key part in our evolutionary history, and "early and affective social acceptance" (p. 129) plays a key part in the moral development of children. One can see how important moral changes that these natural processes create in human beings resonate with descriptions of sanctified human behavior that result from the parental love of God. Could these processes, especially when seen in light of trinitarian accounts of the work of Christ and the Spirit, help us better understand God's sanctifying work, without reducing God's gracious action to simply these natural processes? Could such an account help one move through the tensions within doctrines of sanctification in the Reformed tradition? This is the direction of Carpenter's questioning and answering throughout the text and especially in her constructive account of sanctification in chapter 6, "Sanctification Revisited." *I have so much admiration for this excellent study, and there is so much to respond to in this rich text. One key lesson I gained was that love, here understood primarily as an affective relationship of social acceptance and care, is not some added luxury in human life, but rather is a foundational component for human evolution and moral formation. As a theologian this will change the way I think about "justification," which was interestingly not a word highlighted in the text. Carpenter pushes me to anchor my Protestant understanding of justification deeply within the realm of a relationship of acceptance and care between a human and God, rather than seeing it primarily as a juridical status. Carpenter shows there are important "sanctifying" aspects of this relationship; the two theological concepts are linked in important ways. *I also came away with two primary sets of questions, especially regarding her proposals for a revisited doctrine of sanctification. The first has to do with the description of sanctification itself. What does a sanctified or holy life look like? Carpenter emphasizes aspects of sanctification that are direct results of being adopted as a child of God; in this way one becomes a "new being" in Christ (p. 153). This relationship with God satisfies "affect hunger" (p. 158) and provides a social context in which a "new heart" can develop (p. 158). Instead of focusing on an examination of one's own heart (p. 161), or alternatively on following rules or examples outside of oneself, such as the example of Jesus understood "legalistically" (p. 158), Carpenter emphasizes that the Christian life of sanctification is an ongoing repentance from alienation from the creator (p. 162); vivification occurs when one turns again and again to the loving arms of God (p. 163). My wonder here is whether increasing conformity with clear models of God's holy intentions for human life that go beyond the activity of continual repentance and returning to God should also be emphasized. Carpenter certainly talks about conformity to Christ, but the pattern of Christ is usually talked about in terms of "repeated returning" (p. 161) and "perfect fellowship with the Father" (p. 162). I sense perhaps an overemphasis on Spirit, and not enough on Word or the patterns that sanctified life takes: in Calvin's trinitarian theology, "Word" (related to attributes of form, pattern, or way of life) and "Spirit" (related to the energy by which that form is achieved; see Institutes 1.13.18) must go together. While the law and prophets hang on the command to love God and neighbor, such love is fleshed out in a variety of holy ways of life that God intends for humanity. Carpenter's wariness about virtue ethics seems to go hand in hand with this reticence to name behaviors, virtues, or practices other than repentance, acceptance, and positive affectivity. It is unclear to me whether this is simply a matter of scope and focus--"focus on the relationship with God, rather than on one's inner life or outer behaviors" is a clear and salutary message throughout the text--or is a feature of her total understanding of sanctification. *I also wonder whether Carpenter's description of God's activity in sanctification could be improved by considering different ways that God relates to the world. Both Karl Barth and especially David Kelsey (in Eccentric Existence) have taught me to consider that God's activity toward all that is not God takes three primary shapes or "trinitarian taxes" in God's work of creation, reconciliation, and in drawing all that is not God to eschatological consummation. Carpenter's important insights about the foundational nature of affective relationships might find greater sharpness through a distinction between (1) God's creational work (which would be mediated generally through evolutionary processes which include human parent-child relationships), (2) God's reconciling work (which many would claim is mediated primarily and more particularly through the people of God), and (3) God's "kingdom" work (mediated through Spirit-inspired renewed ways of life). This might create greater space for talk of justice and vocation, as well as greater distinctions between God's activity in Christian communities and elsewhere. All three avenues of God's activity and human response to it involve the intertwined, yet unified, sanctifying work of God that is based upon affective acceptance; however, by noting these distinctions, greater space might be created both for greater specifications of holy living and for distinctions between God's more particular and more general work in the world. *None of these wonderings should detract from the seminal nature of Carpenter's work. Her emphasis on the importance of intra-human and divine-human affective relationships in moral formation and sanctification provides an important foundational structure to discussions of sanctification. Carpenter's methodologically careful, insightful, and thought-provoking work will surely be a voice of continuing importance in ongoing discussions of sanctification within theology and in the needed intra-disciplinary dialogue between theology and the social sciences. *Reviewed by David Stubbs, Professor of Ethics and Theology, Western Theological Seminary, Holland, MI 49423.
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JIANG, Xiangyan. "A Preliminary Study on the First Selected Translation of The Book of Poetry into French." Asian Studies 3, no. 2 (December 30, 2015): 75–86. http://dx.doi.org/10.4312/as.2015.3.2.75-86.
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This article aims to sketch a preliminary analysis of eight poems from The Book of Poetry, translated into French by the French Jesuit Joseph de Premare (1660–1736) in the early 18th century. Premare implanted the doctrines of Christianity in his translation of the eight poems that were selected from the Greater Odes of the Kingdom (大雅), Minor Odes of the Kingdom (小雅) and the Sacrificial Odes of Zhou (周頌), which were analysed from three aspects: firstly, the theme of the eight odes, king and kingship, allude to the Lord; and the first ode Jing Zhi (敬之), meaning to reverence Tian (敬天) by title, refers virtually to reverence God. Secondly, the Christianized translation is especially obvious in the translation of the words Tian (天), Haotian (昊天), and Shangdi (上帝): these were translated as the God in Christianity. Thirdly, even the story of Paradise Lost in the Bible is implanted in the translation of the ode Zhan Yang (瞻卬). This article also clarifies that because of Premare’s translation the image of the wise king Wen (文王) was shaped and became known in Europe.
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Bremmer, Jan. "Christian Hell: From the Apocalypse of Peter to the Apocalypse of Paul." Numen 56, no. 2-3 (2009): 298–325. http://dx.doi.org/10.1163/156852709x405026.
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Although the Apocalypse of Paul is just one of the hell-scapes that were produced by early Christianity, it is the most important step in the direction that would find its apogee in Dante. It is also a product of a specific place and time, undoubtedly produced for certain needs, even though these are no longer recoverable. In my contribution I first look at its place and date of origin, probably a monastic milieu in Egypt around AD 400. I then consider the sins in the Apocalypse of Paul and note that the author has mostly concentrated on matters of religious concern, whereas, in the Apocalypse of Peter , more general ethical problems, such as murder or false witnesses, still play a role. Moreover, there is no longer a border drawn against the pagans outside the Church, but against those who do not profess the orthodox doctrines. Finally, I discuss the question to what extent the punishments have been inspired by the penalties and tortures of the martyrs. Were they mainly inspired by literary tradition or by the historical reality?
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Shin, Jongseock (James). "A Non-Anthropocentric Understanding of the Trinitarian Creatorship and Redeemership in an Age of Science." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 1 (April 20, 2022): 1–23. http://dx.doi.org/10.1515/nzsth-2022-0001.
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Summary There has been an anthropocentric tendency in the doctrines of creation and redemption, especially, within the Western tradition of Christianity. In my view, contemporary theories of evolutionary and developmental biology help theology to understand how God’s creation unfolds. Meanwhile, a Trinitarian framework of creation provides meaning and purpose to the victims in evolutionary history. Furthermore, it contributes to overcoming the anthropocentric tendency in understanding the doctrine of redemption through the lens of the cosmic dimensions of Jesus’ cross and resurrection. Therefore, in this article, I argue that a Trinitarian framework of creatio ex nihilo can provide meaning and purpose to evolutionary history ridden by death, pain, and suffering, while evolutionary and developmental biology provides theology with a detailed explanation of biological evolution as God’s purposeful creation of the diversity of life in different levels of complexity. In the suggested Trinitarian vision of creatio ex nihilo, God creatively, compassionately, and redemptively works through biological evolution in general and particular modes.
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Togarasei, Lovemore. "Modern Pentecostalism as an Urban Phenomenon: The Case of the Family of God Church in Zimbabwe." Exchange 34, no. 4 (2005): 349–75. http://dx.doi.org/10.1163/157254305774851484.
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AbstractThe past twenty to thirty years in the history of Zimbabwean Christianity have witnessed the emergence of a new breed of Pentecostalism that tends to attract the middle and upper classes urban residents. This paper presentsfindings from a case study of one such movement, the Family of God church. It describes and analyses the origins, growth and development of this church as an urban modern Pentecostal movement. Thefirst section of the paper discusses the origins and development of the church focusing on the life of the founder. The second section focuses on the teaching and practices of the church. The church's doctrines and practices are here analysed tofind out the extent to which these have been influenced by the socio-political and economic challenges in the urban areas. The paper concludes that the modern Pentecostal movement is meant to address urban needs.
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MacCormack, Sabine. "Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society." Comparative Studies in Society and History 39, no. 4 (October 1997): 644–73. http://dx.doi.org/10.1017/s0010417500020843.
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The impact of Christianity on the functioning of the later Roman empire has been examined by historians ever since Gibbon published his Decline and Fall. Had the Christians hastened the decline and fall of Rome? Outlining some themes of his projected work, Gibbon suggested before 1774 that indeed they had. In 1776, when publishing the first volume of his history, he touched on this same issue with considerable circumspection; but five years later, his earlier opinion appeared in print under the heading of “General Observations on the Decline of the Empire in the West” by way of concluding the third volume of the work. Here, Gibbon stated:As the happiness of a future life is the great object of religion, we may hear, without surprise or scandal, that the introduction, or at least the abuse, of Christianity had some influence on the decline and fall of the Roman empire. The clergy successfully preached the doctrines of patience and pusillanimity; the active virtues of society were discouraged: and the last remains of military spirit were buried in the cloister; a large portion of public and private wealth was consecrated to the specious demands of charity and devotion; and the soldiers' pay was lavished on the useless multitudes of both sexes, who could only plead the merits of abstinence and chastity.
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Fokin, Alexey. "Augustine's Paradigm 'ab exterioribus ad interiora, ab inferioribus ad superiora' in the Western and Eastern Christian Mysticism." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 81–107. http://dx.doi.org/10.24204/ejpr.v7i2.121.
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I argue that St. Augustine of Hippo was the first in the history of Christian spirituality who expressed a key tendency of Christian mysticism, which implies a gradual intellectual ascent of the human soul to God, consisting of the three main stages: external, internal, and supernal. In this ascent a Christian mystic proceeds from the knowledge of external beings to self-knowledge (from outward to inward), and from his inner self to direct mystical contemplation of God (from inward to higher). Similar doctrines may be found in the writings of the Greek Fathers (Great Cappadocians, Dionysius the Areopagite, Maximus the Confessor, etc.). Although there are many similarities in the overall doctrine and in particular details between them, it does not imply the direct impact of Augustine’s theological thought on the Greek Fathers but rather the influence of the Neoplatonic philosophy on both Western and Eastern Christianity, in particular, of Plotinus’ theory of intellectual cognition.
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Loizides, Neophytos G. "Religious Nationalism and Adaptation in Southeast Europe." Nationalities Papers 37, no. 2 (March 2009): 203–27. http://dx.doi.org/10.1080/00905990902745742.
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Relating nationalism to other ideologies or cultural value systems is an enigmatic scholarly activity. The enigma lies in the kaleidoscopic nature of nationalism and the ease with which it adapts to philosophically opposed ideologies. Nationalism, for instance, often assumes ties to liberalism, even though it presupposes a strong commitment to a national community that transcends individualism. It accommodates conservatism fairly well despite nationalism's modernizing mission, and it has often been paired with communism, regardless of the latter's internationalist rhetoric. Finally, nationalism and religion often go hand in hand, despite their deep philosophical incompatibilities and asymmetries. For example, nationalist ideologies often encourage violence against outgroup members even where religious doctrines strictly prohibit physical force. Inherently local, philosophically poor, and limited in scope or outreach, nationalism lacks a belief in afterlife salvation or in creative intelligence as source of meaning behind the universe. Yet it frequently dominates identity construction, overshadowing the primacy of Christianity or Islam which are universal in their message of salvation.
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Kirabaev, Nur S., and Olga V. Chistyakova. "Anthropological Tradition: Byzantine Orthodoxy and Islam." Voprosy Filosofii, no. 6 (2023): 164–75. http://dx.doi.org/10.21146/0042-8744-2023-6-164-175.
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The article examines the formation of religious-anthropological traditions formed within the framework of Byzantine Christianity and medieval Arab-Muslim philosophy. The views of the Greek-Byzantine theologian and thinker Maximus the Confessor (580–662) regarding man in the Church Fathers’ theological development of the main Christian dogma of the Divine Incarnation of Jesus Christ are presented. In terms of philosophical comparativism, the anthropological concepts of St. Maximus and the most outstanding representative of Islam, the founder of the Sufi philosophical-theological system of the Middle Ages, Abu Hamid al-Ghazali (1058–1111) are compared. Both the common features of the theology and philosophy of these thinkers and the differences in their anthropological doctrines are demonstrated. One point of intersection is the philosophical idea of the perfect man, which was formed by the Greek-Byzantine Church Fathers and al-Ghazali and based on which they created a broader philosophical-theological understanding of man in his relationship to the Creator. The authors indicate how the idea of human perfection was realized in the relation God-man-world ontologically and epistemologically from the perspectives of Eastern Patristics and Sufism. The integrity of the spiritual-bodily man in the orthodox doctrine of Byzantine Christianity is shown. Al-Ghazali’s doctrine of man is substantiated as a conceptual comprehension of man’s place as a caliph – the deputy of God on earth – in the world’s system created by the deity.
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Behera, Marina Ngursangzeli. "Mizo Beliefs and the Christian Gospel: Their Interaction with Reference to the Concepts of Health and Healing." Studies in World Christianity 20, no. 1 (April 2014): 39–53. http://dx.doi.org/10.3366/swc.2014.0070.
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The Mizos of northeast India have their own unique culture and society with indigenous religious beliefs that were closely linked with their everyday needs and their world-views. For the Mizos the world was inhabited by spirits, some benevolent and some evil. The evil spirits were believed to cause all kinds of illnesses and misfortunes, and in order to recover from such illnesses the evil spirits had to be placated by sacrifices known as inthawina which can be understood as ‘ceremonial cures’. The Mizos lived in fear, always afraid of evil spirits, and their religious energies were centred on propitiating these evil spirits through frequent sacrifices. The Puithiams (priests) would officiate at such events. Christianity brought inevitable change in the Mizos' religious and world-views. Nevertheless, many of the existing pre-Christian beliefs of Mizo society were adopted or modified by missionaries to help the Mizos to understand more fully Christian concepts and beliefs, especially with reference to the concepts of health and healing. It can also be argued that pre-Christian social, religious and cultural beliefs carried in them ‘theologies of life’ which were adopted by missionaries or those spreading the gospel message, thus allowing these practices, as well as Christian doctrines themselves, to be seen in a new light.
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Shin, Seungyop. "Living with the Enemies: Japanese Imperialism, Protestant Christianity, and Marxist Socialism in Colonial Korea, 1919–1945." Religions 13, no. 9 (September 5, 2022): 824. http://dx.doi.org/10.3390/rel13090824.
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During the Korean War, conflicts between right-wing Protestants and radical socialists escalated and erupted into massacres, killing thousands of Korean civilians. Such extreme violence and tumultuous events afterwards—including Korea’s division into two separate states and the Cold War system—eclipsed the imbricated interactions between Protestant Christianity and socialism under Japanese colonial rule. While focusing on Korean Protestantism and socialism to probe their contest and compromise for survival, this article traces the tripartite relationship among the followers of Protestant Christianity, Marxist socialism, and Japanese imperialism as it evolved throughout colonial Korea between 1910 and 1945. These 35 years comprised a period of multiple possibilities for interaction among Korean Protestants, socialists, and Japanese authorities in the changing global environment. The international organizations with which they were associated influenced Korean Protestants and Marxist socialists while facing the common crisis of Japan’s assimilation. Namely, the Korean Protestant churches affiliated with Western missionaries’ denomination headquarters in their home countries and world Christian conferences, while the Korean socialists allied with Moscow’s Comintern and other radical political movements abroad. Within this broader context, these two religious and ideological forces competed for supremacy, cooperated in a joint struggle against the colonial regime, and antagonized each other over their divergent worldviews. By examining their complicated tripartite relationship, this essay comprehensively depicts the dynamic history of the Western-derived religious and political doctrines meeting a non-Western empire in a foreign land.
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Best, Wallace. "Battle for the Soul of a City: John Roach Straton, Harry Emerson Fosdick, and the Fundamentalist-Modernist Controversy in New York, 1922–1935." Church History 90, no. 2 (June 2021): 367–97. http://dx.doi.org/10.1017/s0009640721001463.
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AbstractThe Fundamentalist-Modernist Controversy was a defining moment for New York in the 1920s and one of the most significant theological battles in the city's history, as key doctrines of the Christian tradition such as the Virgin Birth, the Atonement, and the bodily resurrection of Christ were debated in the mainstream as well as the religious press. The principal figures in the controversy were John Roach Straton and Harry Emerson Fosdick, two prominent clerics whose intellectual and oratorical confrontation showed just how deep this nationwide religious divide had become. Straton and Fosdick used their New York pulpits as public platforms to articulate their opposing theological visions and to justify them as the correct expression of historic Christianity in the present. In doing so, they made the Fundamentalist-Modernist Controversy very much a New York story, remapping the city's Protestant evangelical culture and reorienting one of the most important episodes in American religious history. The aftermath of the conflict, however, reveals that the lines between “fundamentalist” and “modernist” as distinct categories of religious experience became blurred as each embraced elements of the other. By 1935, both fundamentalists and modernists in New York City had been transformed, just as they had transformed the city.
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Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, no. 3 (September 2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.
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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School District (EUSD) for promoting Hinduism through Ashtanga yoga.Sedlock v. Baird'sfailure to dislodge yoga exposes tensions in Christian anti-yoga and pro-yoga positions that stem from a belief-centered understanding of religion, the dissatisfaction of many Americans with Protestant dominance in cultural institutions, and a broad-based pursuit of moral cultivation through yoga spirituality. I argue that, although many evangelicals feel like an embattled minority, they are complicit in cultural movements that marginalize them. Naïveté about how practices can change beliefs may undercut Christian doctrines, facilitate mandatory yoga and mindfulness meditation in which public-school children and teachers are required to participate, and impede evangelistic goals by implicating Christians in cultural appropriation and cultural imperialism.
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Alanazi, Mansour M., and Mohammed R. Alanazi. "Moral dilemma: is there a moral difference between killing and letting die in healthcare?" International Journal of Research in Medical Sciences 10, no. 2 (January 29, 2022): 546. http://dx.doi.org/10.18203/2320-6012.ijrms20220308.
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The purpose of this paper was to prove that there was no moral difference between killing and letting one die in healthcare. It was important to be aware of the moral equivalence of killing and letting die. The Abrahamic religions; Islam, Christianity and Judaism, all argue for the sanctity of life. The world’s major religions Islam, Christianity and Judaism all have doctrines concerning the sanctity of life and they support the main arguments of this paper that there is no moral difference between killing and letting die. In relation to patient autonomy and the patient's right to die, it is very important to highlight that doctors have a moral and legal responsibility to save lives. In addition, we discussed the distinction centres on the true definition of patient autonomy and who was responsible for defining the quality of life. The intention and foresight were critical points that supported the thesis statement that killing and letting one die were one in the same. The acts and omissions doctrine as described in this paper showed that there were no moral difference to kill a person or to let him die. Finally, we extensively discussed the various viewpoints regarding whether or not there was a moral difference between killing and letting die. There is no doubt that the debate over killing and letting die will continue for years to come. It is critical that the issue be addressed at this particular time in history with the advent of modern medical technology.
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Ferreiro, Alberto. "Simon Magus, Nicolas of Antioch, and Muhammad." Church History 72, no. 1 (March 2003): 53–70. http://dx.doi.org/10.1017/s0009640700096967.
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Scholars of the Middle Ages have established that in the twelfth and thirteenth centuries, there was an intellectual shift in the Christian polemic against Islam. Whereas in earlier centuries heresiologists defined Islam as pagan, in the high Middle Ages the prevailing opinion emerged that it was instead a heresy. Medieval writers, who drew upon a rich theological tradition dating to the patristic era, sustained and expanded this new perspective. Many of the patristic theological refutations against heretics proved once again useful as groups such as the Waldensians, Albigensians, and others made serious challenges against the dominant orthodoxy. Even though Islam had already been a formidable presence in the Mediterranean—especially since the conquest of the Iberian Peninsula in the early eighth century—in the high Middle Ages the continued expansion of Islam, including its defeat of the Crusaders, was perceived to be an increased threat to Christendom. A corollary development was the greater interest in Islam—mainly to discredit or refute it—by some leading western Christian theologians. One thing is certain: medieval writers were intent on demonstrating the heretical nature of Islamic doctrines and the perversity of Islamic morality. Medieval polemicists, however, resorted to a standard theological weapon to assault Islam, typology. Through typology medieval writers were capable of constructing alleged historical and doctrinal links between Muhammad and two of the most notorious “types” of heresy from early Christianity: Simon Magus and Nicolas of Antioch.
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Hasti, Safavi. "The Study of the Principles of Philosophy of Islamic Art." RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 23–38. http://dx.doi.org/10.22363/2313-2302-2020-24-1-23-38.
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The main discourse on Islamic art in the western academia primarily views Islamic art through the lens of art history and sociology of art. Islamic art is considered as sacred in Islamic civilisation and culture, and derives its sanctity from the Quran as the fountain from which it has emanated, which Muslims consider to be the Word of God, much like Christ is the Word of God in Christianity. The Quran has played a formative role in shaping the trinity of sacred Islamic art which is Quranic recitation, calligraphy and architecture. However, another approach which not only is viable but can be considered of great importance to the study of Islamic art, is the employment and utilisation of principles of Islamic philosophy and Sufism which were the pillars of the intellectual milieu in which a given work of art is produced. The application of such principles allows a more comprehensive and detailed interpretation of a work of art. In this paper, the primary Islamic philosophy and sufi doctrines that will be discussed are the concepts of imagination, colour, and calligraphy and examples of their application in the khānqāh and shrine ensemble of Shaykh Ṣafi al-Din Ardabīlī in Ardabil, Iran.
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Rakitin, Pavel. "R.W. Emerson's Views on the Nature of Historical Knowledge." Philosophy. Journal of the Higher School of Economics IV, no. 4 (December 30, 2020): 79–112. http://dx.doi.org/10.17323/2587-8719-2020-4-79-112.
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In his moral philosophy of transcendentalism the American essayist, lecturer and poet R.W. Emerson (1803–1882) reflected the quest of a whole generation of American intellectuals for a new spirituality in the first half of the 19th century. Rooted in the heritage of Protestant faith and culture, like many of his ancestors for two centuries, Emerson received spiritual training and education and began his ministry as a pastor of one of the oldest parishes in Boston. However, later, in the course of spiritual and philosophical inquiries, he changed both his worldview and the nature of his creative activity. Emerson evolved from being a pastor for a local community to a popular lecturer to mass audiences across America's cities and states. Considering this change, the paper traces the genesis of R.W. Emerson's historical epistemology as it developed from his early writings (sermons and notebooks, including correspondence) towards his lectures and essays. We start by discussing the interest of Nietzsche in historical ideas of Emerson, identify the points at which their concepts diverge in their attitude towards doctrines of Christianity. We immerse Emerson's perceptions of history in the context of covenant theology, the meaning of Lord's Supper and the nature of Christ as expressed in the opinions of the ministers of Congregational and Unitarian Churches in Massachusetts. Special attention is paid to Emerson's concept of history denying Gospel events as the centre of the world's history and implying a possibility for an authentic and credible reenactment of historical events within the subjective experience of an individual. The analysis involves the essay History, Sermons No.5 and No.162, the Lectures on the Gospels and on the Philosophy of History.
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Fletcher, Charles. "Understanding Islam." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 120–22. http://dx.doi.org/10.35632/ajis.v22i4.1674.
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Amidst the current struggle to accurately apprehend and explain Islam, variousworks have appeared since the 9/11 tragedy. Into this array of publicationscomes Jerald Dirks, who offers his contribution as an attempt to presentan undistorted introduction to Sunni Islam based almost exclusively onthe Qur’an and the Sunnah and aimed primarily at the western Christianreader. Dirks is an American Christian convert to Islam who has written onsuch diverse topics as clinical psychology, Arabian horses, and, recently,inter-religious issues: The Cross and the Crescent: An Interfaith Dialoguebetween Christianity and Islam (amana publications: 2001) and Abraham:The Friend of God (amana publications: 2002).Divided into ten chapters, Understanding Islam attempts to outlineIslam’s beliefs, doctrines, and practices in a manner accessible to the averagenon-Muslim western reader. One could offer a broader outline, notingthat chapters 1 to 3 deal with the basic history of Islam unfolded throughprophetic history; chapters 4 to 6 cover the faith’s sources, doctrines, and rituals; and chapters 7 to 9 focus upon the singular issue of jihad, its meaningand applications as “war” within the teachings of Islam and in wider history.The final chapter acts as a simple summary and exhortation to learnmore through recommended Qur’an translations and other materials.The introduction discusses Islam’s two primary sources, the Qur’an andthe Sunnah, along with the overall purpose and preview of the book’s contents.This is followed, in chapter 2, by a systematic comparative summary ofsuch major pre-Islamic events as creation and God’s revelation through Hisprophets. Here, the author compares and contrasts Islamic, Christian, andJewish accounts, including such non-Biblical sources as the pseudepigraphaland the apocryphal writings. The third (and longest) chapter, coveringroughly a third of the book, introduces Prophet Muhammad, his life and callto prophecy through to the Makkan and the Madinan periods, and ends withhis death. Dirks tries to locate Muhammad’s coming within the Jewish andChristian scriptures and tries to focus on issues that a western reader mightbe biased against, such as the Prophet’s multiple marriages and the treatmentof Madinah’s Jewish tribes. He acknowledges more than once the inadequacyof covering Muhammad’s life in such a brief chapter, and thereforerefers interested readers to more complete biographical accounts ...
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Machingura, Francis. "The Significance of Glossolalia in the Apostolic Faith Mission, Zimbabwe." Studies in World Christianity 17, no. 1 (April 2011): 12–29. http://dx.doi.org/10.3366/swc.2011.0003.
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This study seeks to look at the meaning and significance of Glossolalia 1 in the Apostolic Faith Mission in Zimbabwe. 2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe. 3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘fault-lines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God's intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition, 4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
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Senina, Tatyana. "The Theme of the Immortality of the Soul in Plethon’s Philosophy (With the Translation of His Funerary Orations on Cleopa Malatesta and Helena Palaiologina)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 161–76. http://dx.doi.org/10.15688/jvolsu4.2023.6.12.
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Introduction. The article examines the views of the last major Byzantine philosopher George Gemistos Plethon on the immortality of the human soul. Scholars are still debating whether Plethon was a pagan who completely rejected Christianity, or a Christian who was too fond of Platonism. Methods. Methods employed in this article are source research, information analysis, comparative research. Sources on the subject include: Plethon’s funeral orations on Cleopa Malatesta and on Helena Palaiologina, “Book of Laws”, commentaries on the Chaldean Oracles, “On the Differences of Aristotle from Plato”, “Summary of the Doctrines of Zoroaster and Plato”, “Áddress to the Despot Theodore on the Peloponnese”, Theodore Metochites’ treatise “On Education”. Analysis. An analysis of Plethon’s writings shows that in his doctrine of the human soul and its posthumous destiny Gemistos was far removed from Christianity. Plethon confessed the pre-existence of souls to bodies and metempsychosis, he considered life in body as the main human mission in universe, as a link and boundary between the mortal and immortal worlds. According to Plethon, permanent periodical connection of immortal and mortal (soul and body) in human is better, than endless immortality after one life. His doctrine about soul does not imply neither deification of body, nor bodily resurrection and terrible judgment at the end of time. Results. In Plethon’s monodies, his non-Christian views are expressed in a veiled way, but a careful analysis of the text of the monodies in comparison with the other works of the philosopher shows that his views on the destiny of the soul, on the one hand, were very different from those of the Christian Church, and on the other hand, they looked more optimistic, leaving the soul the opportunity both for gradual improvement in a series of rebirths, and for enjoying the divine life between them, subject to virtuous behavior on earth. Appendix. The article is accompanied by a Russian translation of Plethon’s monodies on Cleopa Malatesta and Helena Palaiologina.
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Saidov, Z. A., A. I. Melikhov, and G. S. Pratsko. "National Worldview as the Factor of National Security in the Classical and Domestic Philosophical Thought." Legal Order and Legal Values 2, no. 1 (March 27, 2024): 15–25. http://dx.doi.org/10.23947/2949-1843-2024-2-1-15-25.
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Introduction. The opportunity of the multinational people of Russia to fulfil independently its vital needs becomes extremely important in the context of today’s civilizational confrontation. The demand for independence also refers to the philosophical doctrines aimed at forming the national worldview in terms of setting the goals, objectives, methods and strategies of ensuring the national self-preservation, self-sustaining and self-reproduction. As a rule, the borrowed foreign theories do not correspond to the national values and objective conditions required for existence of our people and plant the “seeds of manipulation” into the domestic systems of ensuring the national security. Thus, studying the domestic background of philosophical, religious and theoretical concepts underlying the national worldview becomes relevant, because although the institutions of undeclared struggle against the internal entropy have the universal importance, their institutional study throughout the history of mankind requires revealing the mental features of the society where they exist, since each society and state has its own path to sustainable development. The present research aims at elucidating and updating the classical philosophical and domestic religious doctrines for forming the national worldview on ensuring the national security of contemporary Russia. Materials and Methods. The research was based on the results of the analysis and index definition of more than 1 000 monographs and dissertations on the issue of national security. The multifacetedness of the philosophical foundations of the institution of national security induced application of the cross-scientific and cross-sectoral approaches, the use of the works on anthropology, philosophy, theology and history. The main method used in the research was reviewing the history of philosophical and religious doctrines through the prism of the theory of legal order of society and the theory of national security. The authors have also used a number of general scientific and specific scientific research methods — logical, system-structuring, as well as comparative legal methods. Results. In the present work, the authors refer to the domestic religious and classical philosophical doctrines as a benchmark of the unified worldview that had ensured the survival of the people in a series of historical challenges. It is stated that the Orthodox Christianity, as a religious doctrine multiplying the altruism of the people, managed to create the conciliarity as the unified ecclesiastic and secular worldview, which became a part of the efficient system of ensuring the security of a human, society and the state, thus predetermined turning to the Orthodoxy of the majority of the population of Russia and other nations. Discussion and Conclusion. In the modern world dissemination of the philosophy of egoism as a mainstream behavioural strategy among the masses of people has resulted in elimination of the collective form of their existence in time and space. The beingness of a modern human outside the people’s framework, whereas he is a form of the people’s existence, has led to his “nongenuine existence”. Neither the past or future of being within the multinational people of the Russian Federation have become the objects of security for a human and his communities, but his everyday life — “being there”(Da-sein), “being here”. Due to his egoism, a human does not recognise himself a form of existence of something bigger, thus cuts himself off the immortality of his people’s being. The attempt to present himself as a human without the Motherland, a citizen of the world, leads him to the breakaway from the environment and society where he lives. Such a human does not need to preserve the past and think about the future. At the current stage, the multinational people of the Russian Federation needs the unified national worldview for its efficient self-preservation, self-sustaining and self-reproduction. Taking into account the domestic experience of the radical egoism of the capitalism and the wasteful altruism of the socialism, the national worldview should be based not on the economic theories, but on the traditional religions, universal human values and the common history of existence of the peoples on the territory of Russia.
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Demichelis, Marco. "Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (Energeia) in the Islamic Revelation." Religions 12, no. 11 (November 9, 2021): 979. http://dx.doi.org/10.3390/rel12110979.
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Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early Kalam debates on God’s speech and will remain linked to Quranic Christology?
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WEI-TSING INOUYE, MELISSA. "Cultural Technologies: The long and unexpected life of the Christian mission encounter, North China, 1900–30." Modern Asian Studies 53, no. 6 (August 2, 2019): 2007–40. http://dx.doi.org/10.1017/s0026749x18000525.
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AbstractThis article uses the case of the London Missionary Society (LMS) in China to argue that disruptive cultural technologies—namely organizational forms and tools—were just as significant within Christian mission encounters as religious doctrines or material technologies. LMS missionaries did not convert as many Chinese to Christianity as they hoped, but their auxiliary efforts were more successful. The LMS mission project facilitated the transfer of certain cultural technologies such as church councils to administer local congregations or phonetic scripts to facilitate literacy. Once in the hands of native Christians and non-Christians alike, these cultural technologies could be freely adapted for a variety of purposes and ends that often diverged from the missionaries’ original intent and expectation. This article draws on the letters and reports of missionaries of the London Missionary Society in North China from roughly 1900 to 1930—the period during which self-governing Protestant congregations took root in China and many places around the world. The spread of church government structures and a culture of Bible-reading enabled Chinese within the mission sphere to create new forms of collective life. These new forms of community not only tied into local networks, but also connected to transnational flows of information, finances, and personnel. Native Christian communities embraced new, alternative sources of community authority—the power of God working through a group of ordinary people or through the biblical text—that proved both attractive and disruptive.
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Jarota, Maciej. "European Legal Protection of Employees’ Health Working with Nanoparticles in the Context of the Christian Vision of Human Work." NanoEthics 15, no. 2 (June 11, 2021): 105–15. http://dx.doi.org/10.1007/s11569-021-00383-x.
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Abstract The article analyses European regulations concerning the health protection at work with nanomaterials in the context of the Christian vision of human work. The increasingly widespread presence of nanotechnology in workplaces requires serious reflection on the adequacy of employers’ measures to protect workers’ health from the risks in the workplace. The lack of clear guidance in European legislation directly concerning work with nanoparticles is problematic. Moreover, the health consequences for workers using nanomaterials in the work process are not fully explored in science. It is therefore essential to consider what values should accompany employers in shaping working conditions and what values should be legislated when creating occupational health and safety (OH&S) law. First of all, how should the employers deal with the unknown? Should they abandon nanomaterials for which they do not have adequate information at all until the consequences for workers’ health have been established? Should such action be limited to situations where studies indicate the toxicity of the nanomaterials present in the working environment? In this context, the article analyses values and objectives indicated by the teaching of the Catholic Church. The publication presents a Christian vision on the protection of workers’ health and their place in the work process. Europe has been under the influence of Christianity for many centuries now. The Catholic Church’s view of human labour continues to be present in public debates in Europe. The Christian view of human labour is focused on the working man and his dignity. Irrespective of other concepts of labour, Christianity assumes the priority of a human being over capital. The Catholic Church analyses the working man as going beyond the Earthly context, which is not typical for such doctrines as liberalism or Marxism. The author’s article is an attempt in answering the question about how up to date the Catholic Church’s views on human labour are in the light of nanotechnology development in the workplace.
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Swanson, Mark N. "The Specifically Egyptian Context of a Coptic Arabic Text: Chapter Nine of the Kitab Al-Idah of Sawirus Ibn Al-Muqaffac"." Medieval Encounters 2, no. 3 (1996): 214–27. http://dx.doi.org/10.1163/157006796x00162.
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AbstractThe catechetical compilation Kitab al-Idah ("The Book of the Elucudation") of the tenth-century Coptic bishop and theologian Sawirus ibn al-Muqaffa' is one of the most frequently copied theological texts of the Arabic-speaking Coptic Church. While its first eight chapters deal with the principal doctrines and practices of the faith, Chapter Nine-omitted from the most recent printed edition of the work-must be understood against the backdrop of the flourishing speculation about supernatural beings and the afterlife that has long characterised Egyptian religion, including Coptic Christianity. In this chapter Sawirus responds to a homily, attributed to Theophilus of Alexandria, on the Angel of Death: the reason for his being granted authority over humankind, and the day of his feast. With considerable passion, Sawirus refutes this homily with arguments drawn from common sense, science, scripture and theology; for him, the cult of the Angel of Death is nothing but a ruse of Satan. However, Sawirus does not simply dismiss Egyptian Christian concern about the realm of supernatural beings. Instead, he attempts to absorb this realm more completely into the world of the Bible by summarizing or redescribing the Bible's central story as that of Christ's deception of and victory over Satan and his demonic host. While this narrative is rooted in ancient soteriological tradition, Sawirus' rendering is fresh and entertaining. The popularity of the Kitab al-Idah suggests that many generations of Egyptian Christians found it not merely entertaining, but genuinely elucidating.
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Choi, Eun-Sun. "The Status and Function of Passion in Human Acts: In the Context of Medieval Christianity." Korean Society for the Study of Moral Education 36, no. 1 (March 31, 2024): 27–53. http://dx.doi.org/10.17715/jme.2024.3.36.1.27.
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This article is a study to explore the theory of passion in Thomas Aquinas’s Moral Theology from a pedagogical perspective. Aquinas’s discussion on the passions is an advantageous position in examining how the philosophical discussion on the passions that started in ancient times developed in the medieval Christian context. As a matter of fact, on the one hand, his discussion can be seen as representing the tradition of medieval Christianity as it is based on the Bible and the thoughts of the Church Fathers, and on the other hand, it can be seen as reflecting discussion of ancient philosophy as it is based on Aristotle’s discussions of metaphysics and ethics.
To this end, first, the view on human nature was confirmed through the doctrine of original sin regarding the origin of sins as the context in which passion was dealt with in medieval Christianity. Next, the study attempted to examine the practical impact of the theoretical discussion on passion through the doctrine of capital sins regarding the aspects of sins on the moral life of medieval people, especially through the ascetic life of the monastic system. According to Aquinas, original sin corresponds to the sin of human nature, and it is not simply due to the disorderly action of a single element called passion. The privation of original justice, whereby the will was made subject to God, is the formal element in original sin; while every other disorder of the soul’s powers, is a kind of material element in respect of original sin. On the other hand, cardinal sins correspond to the sin of an individual personality, and it can be defined as a disorder that appears in relation to the good pursued by certain areas of human nature. These doctrines can be seen not only as an understanding and explanation of human existence, but also as directing educational practice regarding moral life, and rather, they can be seen as being justified by educational practice. Passion can become materials for sin and vice but at the same time, it can also become materials for ethical virtues through its interaction with reason. We are given educational tasks to continuously ethically explore the meaning of goodness and to form habits of virtue.