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Moore, Michael Edward. "Our Father". biblical interpretation 22, n.º 1 (2014): 71–89. http://dx.doi.org/10.1163/15685152-0221p0005.
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This commentary on the Lord’s Prayer examines its tone of spiritual abandonment and cultural secondariness. The Our Father was a buttress of faith and liturgy for the medieval Church, while the prayer’s sense of desolation gives it a “bohemian” quality associated with poets and vagabonds. Later on, the Cathars adopted the Pater Noster as a “central text” having esoteric and spiritual importance. Although the Cathars were persecuted in the Middle Ages as heretics, their understanding of the Lord’s Prayer returns us to the prayer’s sense of isolation and cosmic abandonment.
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Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist". Methodist History 60, n.º 1 (1 de junio de 2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.
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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a refuge for fugitive slaves. Snowden’s son, Isaac Humphrey, became one of the first three Black men to enroll in Harvard Medical School.
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Vinyukova, Nadezhda V. "“Our Cause” in the North-West Region: J.I. Fudel’s Views (1889–1892)". Almanac “Essays on Conservatism” 58 (1 de agosto de 2020): 147–57. http://dx.doi.org/10.24030/24092517-2020-0-2-147-157.
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The article examines the views of the Orthodox priest I.I. Fudel on the position and goals of the Orthodox Church in the North-Western region and on the confessional policy of the Russian Empire in that region. The position of father Joseph, who served in Bialystok for several years, correlates with the opinion of major figures in the public debate on that issue – A.A. Vladimirov, I.P. Kornilov, M.N. Katkov, K.N. Leontiev, – and Slavophil idea. Special attention is paid to the polemics of Fudel and Vladimirov in the «Russian review» journal. The author shows that the idea of «our cause» for father Joseph was precisely the Orthodox mission, which, in turn, would have led to natural, voluntary assimilation of local population. Putting the «religious» above the «national» and «governmental», distinguishing the interests, goals and means of the state and the Church, Fudel did not deny the role of the state principles in the establishment of Orthodoxy in the region, which he saw primarily as imperative of government funding of various Church institutions.
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Petrov, George Daniel. "The hypostatic union – the foundation of the theandry of the Church". Technium Social Sciences Journal 22 (9 de agosto de 2021): 804–11. http://dx.doi.org/10.47577/tssj.v22i1.4364.
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God being love, He decided from ages the incarnation of Christ for the salvation of the whole mankind, which was subject to sin and death. In the Person of Christ, through the act of incarnation, performed at ”the fulness of time” (Galatians IV,4), the divine and the human nature are harmoniously completed, the latter becoming entirely obedient to the Father. If Christ had not been incarnated and if He had not lifted our own nature towards complete obedience to the Father, humanity would have never been able to obtain divine forgiveness and would not have known how to exist in the love of the Holy Trinity.
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Browell, Naomi. "To Whom Do We Confess Our Sins? A Feminist Liturgical Critique of the Scottish Episcopal Church’s 1982 Confession". Feminist Theology 32, n.º 1 (12 de agosto de 2023): 88–100. http://dx.doi.org/10.1177/09667350231183070.
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Feminist theologians have been making arguments for moving away from strictly male-gendered terms for God for decades, yet many churches continue to refer to God as ‘Father’ and ‘Lord’ in their weekly liturgies. This article will explore the place of ‘Father’ in the Scottish Episcopal Church’s Confession as found in the 1982 Liturgy. The 2022 General Synod authorised revisions to the 1982 Liturgy, which include the removal of ‘Father’ from two of the post-Communion prayers offered. However, the Confession remains unchanged. Considering the historical foundations and the nature of language about God, this article will use feminist theological arguments to suggest changes that should be made to the Scottish Episcopal Church’s Confession. The article concludes with suggestions for alternate approaches to writing a contemporary version of the prayer for the Scottish Episcopal Church.
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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin". Ecclesiology 9, n.º 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.
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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.
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Of the Journal, Editorial board. "Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)". Ukrainian Religious Studies, n.º 17 (20 de marzo de 2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.
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Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.
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McTavish, FMVD, James. "Jesus the Perfect Communicator". Philippiniana Sacra 46, n.º 137 (2011): 297–312. http://dx.doi.org/10.55997/ps2003xlvi137a2.
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Jesus is considered as the ‘Perfect communicator,’ the one who perfectly communicated the love of the Father to us. It was in prayer that Jesus entered into communion with his Father, receiving the very life and love he needed to transmit. Our Lord also made good use of multi-sensorial communication, not merely announcing with his lips, but with his whole life. He spoke the language of the people so that they could better receive his message and persevered in announcing the truth despite various oppositions. We see these aspects present in the lives of the Church Fathers: St Gregory of Nazianzus (prayer), St Augustine (the use of the five senses), St Gregory the Great (talking the language of the people) and St John Chrysostom (speaking the truth). The task of communicating the Good news has been entrusted to the whole Church. These aforementioned elements of good communication, namely prayer, being multi-sensorial, with adapted language and persevering in truth despite contradictions and challenges, can help in our mission of communicating the Gospel to the contemporary world of today.
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Mazurczak, Urszula. "List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II". Roczniki Humanistyczne 68, n.º 4 Zeszyt specjalny (2020): 57–71. http://dx.doi.org/10.18290/rh20684-4s.
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The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).
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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, n.º 68 (19 de noviembre de 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.
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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany.
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Iacob, Niculina. "The Sacred Charge of Words and of Archaic Forms in the Our Father Prayer". Analele Universității de Vest. Seria Științe Filologice 61, n.º 61 (15 de enero de 2024): 159–81. http://dx.doi.org/10.35923/autfil.61.10.
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The following analysis aims to be an argument in favor of preserving the language specific to the church, after a “verbal polishing” expanded over an extended period of time, while slowing down the tendency in modernizing it in order to adapt the language of the ecclesiastic texts to the present form of the literary Romanian language. The matter occurs in some situations, with the result of “forcing” the specific language of these books to fit in the synchronic section, within the diachronic perspective of the language. This thing is not and will never be possible. As a matter of fact, it should never happen, as the Romanian literary language would not benefit at all from an adaptation of these ancient words and constructions used in these texts, in terms of the meaning of the sacred message spread by the word. In order to exemplify the way in which this process took place over time, we shall display, chronologically, Romanian versions of this prayer, starting with the very first version published in Romanian, the one from Evangheliarul slavo-român de la Sibiu [The Slav-Romanian Gospel from Sibiu] (1551-1553) up to 2008, which would be the version from Biblia sau Sfânta Scriptură. Tipărită cu binecuvântarea preafericitului părinte Daniel, patriarhul Bisericii Ortodoxe Române, cu aprobarea Sfântului Sinod, [The Bible or the Holy Gospel published with the blessing of His Beatitude Daniel, the patriarch of the Romanian Orthodox Church, approved by the Holy Synod, Editura Institutului Biblic şi de Misiune Ortodoxă, București, 2008].
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Clatterbuck, Mark S. "Post-Vatican II Inculturation among Native North American Catholics: A Study in the Missiology of Father Carl Starkloff, S.J." Missiology: An International Review 31, n.º 2 (abril de 2003): 207–22. http://dx.doi.org/10.1177/009182960303100205.
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The story of Christian missions among Native North American tribes continues to be fiercely debated both in the church and in the academy. I offer the following study of missionary-theologian Carl F. Starkloff, who has devoted the past 40 years of his life to these issues, as a particularly effective contemporary example of someone engaged in this encounter. I consider three distinct periods in Starkloff's pursuit of successful inculturation, periods that mirror larger missio-logical movements within the Catholic Church since Vatican II. According to Starkloff, we should be prepared to endure some “theological messiness” in our experiments toward genuine inculturation.
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Fagan, Geraldine y Aleksandr Shchipkov. "'Rome is not our Father, but neither is Moscow our Mother': Will there be a Local Ukrainian Orthodox Church?" Religion, State and Society 29, n.º 3 (septiembre de 2001): 197–205. http://dx.doi.org/10.1080/09637490120093142.
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Deliatynskyi, Ruslan. "Father Porphyry Stupnytsky (1847–1926): touches to the portrait". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 14 (29 de enero de 2020): 189–205. http://dx.doi.org/10.52761/2522-1558.2019.14.18.
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The relevance of the study lies in the attempt to reconstruct the historical portrait of a Greek Catholic priest against the background of socio-political processes in Galicia in the late nineteenth - in the first quarter of the twentieth century. The appeal to the figure of the next pastor, who continues a series of our studies of the biographies of the clergy of the Stanislaviv eparchy, is conditioned by the need to form objective assessments of the historical development of the Greek Catholic Church based on the analysis of sources and the application of new methodological approaches, in particular, biography and "history of everyday life". The assessments of the role of the Greek Catholic clergy in the formation of the national identity of Ukrainians in Galicia in modern Ukrainian historiography, the thesis about the clergy as a "smithy of intellectuals", obviously need a new understanding of specific examples.
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Norton, Lord Kings. "Extract from A Wrack Behind: Myself, when young". Aeronautical Journal 103, n.º 1022 (abril de 1999): 178–80. http://dx.doi.org/10.1017/s0001924000096433.
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I was born on 6 June 1902, in Handsworth, a borough in Staffordshire, which in 1911 became part of Greater Birmingham. Handsworth, in those Edwardian days, could be described as a dormitory suburb of Birmingham. Its character is now vastly changed and today it houses large numbers of our immigrant population. My father, William John Roxbee Cox, is described on his marriage certificate as a master jeweller and indeed was, at the time of his wedding, working with his father, Samuel James Cox, a reasonably prosperous manufacturing jeweller in Birmingham. Samuel had married an American lady, Emily Power Jones, who was, I believe, distantly related to him, and my father was their only child. My mother was Amelia Stern, the third child of Henry Stern, a Pole who became a naturalised Englishman. My memory of him is vague but pleasant. I think he must have been a nice man. He was an engraver on glass. He died of pneumonia in 1904 at the age of 54. His brother Louis became a Church of England parson, but did not achieve major preferment.
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الوائلي, عامر عبد زيد y دعاء عبد الواحد محسن. "Religious Experience in Kierkegaard's Existentialism". Kufa Journal of Arts 1, n.º 33 (14 de noviembre de 2017): 215–24. http://dx.doi.org/10.36317/kaj/2017/v1.i33.6024.
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The existential philosopher Soren Kierkegaard is one of the most prominent philosophers in the field of philosophy in general and the philosophy of religion in particular. Because of his own religious experience, and there are several influences that shaped his religious experience, including his influence on his father, who lived throughout his life reprimanding his conscience because of his blasphemy against the Creator, which had an impact on the personality of our philosopher. Kierkegaard described faith as the relationship between man and his Creator without submitting to the teachings of clerics the church. And his view of the church did not see anything but lies, falsehood and insignificance. And the materialistic tendency, and turning the worship of God into a mockery of Him. And his orientation was towards God, towards the Infinite in Himself... It is an orientation whose steps disturbed the words of the Church and the Christian theory at the time.
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Shuhayeva, Liudmyla M. "Instead of Review (Leonti's Charismatic Doctrine and the Ukrainian Orthodox Church of the Moscow Patriarchate)". Ukrainian Religious Studies, n.º 47 (3 de junio de 2008): 173–78. http://dx.doi.org/10.32420/2008.47.1961.
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In our scientific reconnaissance we have repeatedly turned to the analysis of social and spiritual origins, features of the doctrine of religious association of the charismatic orientation of the Orthodox origin of the Leontians, the personality of Leontius, the activities of his followers. Again, the small work of the Archpriest of the Ukrainian Orthodox Church of the Moscow Patriarchate, Vasily Ostapchuk, entitled "The Life and Activity of Father Leonti", published in 500 in Rivne in 2006, forced us to turn to the figure of Leonti, his teachings and activities.
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Karackavayalil, Anil Thomas. "Revitalizing the Vincentian Identity in the Context of Mission Ad Gentes". Studia Vincentiana 1, n.º 1 (13 de febrero de 2024): 26–33. http://dx.doi.org/10.35312/m0ya2d84.
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Evangelization of the poor was the primary concern of Vincent de Paul and his companions. The Second Vatican Council recaptured the missionary spirit of the early Church and stated that the pilgrim Church is “missionary by its very nature”. The Church is born out of the mission of the Son and the Holy Spirit sent by the Father. From the very beginning of the Congregation of the Mission, St. Vincent de Paul and his companions were simply called “Fathers of the Mission.” That means, as our Superior General Fr. Tomaž Mavrič pointed out, from the very beginning there was “a sense of dynamism, movement, going to the peripheries, not being caught in a state of stagnation” in our DNA. During the 43rd General Assembly, the members of the Congregation of the Mission committed themselves to support the Mission ad Gentes effort and reiterated the resolved to set apart at least one percent of confreres to this mission every year and strengthened their commitment to bring the Gospel to all people. Mission and evangelisation in this sense is one of the fundamental qualities of the Congregation of the Mission. Without recapturing this original spirit of “being sent to the nations,” we cannot attain a complete and meaningful revitalisation of our Vincentian identity.
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Ployd, Adam. "Pro-Nicene prosopology and the church in Augustine's preaching on John 3:13". Scottish Journal of Theology 67, n.º 3 (26 de junio de 2014): 253–64. http://dx.doi.org/10.1017/s0036930614000106.
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AbstractJohn 3:13 presents a grammatical and theological problem for Augustine. If the only one who ascends to heaven is the one who descended, namely Christ, then what becomes of the Christian life of ascent? To unpack Augustine's solution to this problem, this article explores his use of John 3:13 in his anti-Donatist sermons of 406–7. Here Augustine uses the grammatical method of prosopological exegesis both to identify and to solve the problem of Christ's solo ascent. Prosopology asks of a text, ‘Who is speaking? To whom is he speaking? And about whom is he speaking?’ in order to parse the sometimes ambiguous personae within a dramatic scene. Through this method, Augustine affirms that Christ is indeed speaking about himself alone, but the reflexive subject of Christ includes the church who is his body. The Christian life of ascent to God requires that we become participants in the subject of Christ's ‘I’. Building on the work of ‘New Canon’ Augustine scholarship, I argue that this use of John 3:13 to espouse the unity of the church in the body of Christ is founded upon a pro-Nicene understanding of the revelatory and epistemological role of the Son. The ability of Christ fully to reveal the Father is a central tenet of Latin pro-Nicene refutations of homoian christologies, and this revelation of the Father's Word through Christ's incarnation is accomplished in our union with that Word through his body. Based on this pro-Nicene affirmation of epistemological salvation through Christ, Augustine then uses John 3:13 to condemn the Donatists for damning themselves by separating from the body of Christ. The oneness of the ecclesial body of Christ is predicated upon the oneness of Christ himself because it is into his complex subject that we are incorporated. Separation from that unity is separation from the singular grammatical subject who ascends as Christ to the Father. Thus, Augustine's grammatical practice of prosopological exegesis to solve the problem of John 3:13 connects the pro-Nicene affirmation of Christ's revelation of the Father to an anti-Donatist defence of the necessary unity of the church. This should encourage us to consider further the ways in which pro-Nicene principles help to shape Augustine's vision of the church.
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Kuzminykh, Pavel. "Unchanging parts of the Syro-Jacobite daily cycle of church service". St. Tikhons' University Review. Series III. Philology 77 (25 de diciembre de 2023): 40–52. http://dx.doi.org/10.15382/sturiii202377.40-52.
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This article deals with the stable elements within the daily cycle of worship in the Western Syriac (Syro-Jacobite) tradition, namely, the initial and final prayer texts. Depending on a particular service, the composition of these “framing” prayers is heterogeneous; they can consist of either only a short sequence (“Trisagion to Our Father”) or a multi-layered complex (of psalms, prayer addresses, etc.). Since these texts (and their configuration in worship) represent for the most part an oral layer, not recorded specifically in liturgical books, their publication in the original language (classical Syriac), as well as my translation of them into Russian, carry a certain scientific novelty. The author offers an overview of the composition, order, place and performance of these prayers. Syriac and Arabic concepts associated with this oral tradition are introduced into scientific circulation. The article is based primarily on the information collected during my internship at the Mar Aphrem Syro-Jacobite Seminary in honor of St. Ephraim the in Maarat Sednaya (Syria) in 2020.
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Stepanova, Elena V. "“Our family was called the ‘blessed family’ in the city...” (to the biography of Alexander Nikolaevich Pypin)". Izvestiya of Saratov University. Philology. Journalism 24, n.º 1 (20 de febrero de 2024): 39–46. http://dx.doi.org/10.18500/1817-7115-2024-24-1-39-46.
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The work deals with the questions of the biography of the outstanding Russian scientist-humanitarian, academician of the Imperial Academy of Sciences A. N. Pypin (1833–1904). The purpose of the study is to identify and summarize materials about the Saratov period of the scientist’s life, to present the history of his family, to reveal the role of his father and mother in intellectual and spiritual development. The study of a wide range of memoirs, documentary and epistolary sources resulted in establishing that the history of the noble family of the Pypins dates back to 1791. The ancestors on the father’s side, N. D. Pypin, were clerical workers, on the side of the mother A.E. Golubeva they were priests. It is shown that A. N. Pypin was brought up in a religious family, with high moral ideals, in the atmosphere of love and care. The role of parents in the formation of his humanitarian interests is significant. It is noted that the love of books and reading that distinguished Alexander Nikolaevich from an early age came from his family, from his mother, and was a natural necessity for all younger family members. Parents formed a picture of the world of their son by various means. If the mother did so through literature, primary educational knowledge, then the father formed it by means of contact with real life. He introduced his son to the world of peasant life, of serfdom. According to the scientist, N. D. and A. E. Pypins had a significant impact on the formation of his personality, influenced the choice of life priorities. The paper publishes for the first time the primary source about the birth of A. N. Pypin, the record in the metrical book of Saratov Church of the Holy Saviour, the formulary lists of his great-grandfather, grandfather and father.
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Pennarola, Cristina. "Christian Prayer and the Kingdom Quest: A Dialogue with Our Father across Languages and Cultures". Humanities 9, n.º 3 (4 de agosto de 2020): 75. http://dx.doi.org/10.3390/h9030075.
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Much has been written about the Our Father (also referred to as the Lord’s Prayer) as it represents a personal and public dialogue with God in daily prayer and liturgy. While its theological and spiritual aspects have been thoroughly investigated, their cultural implications for different speech communities have been disregarded. This study aims to compare the English, Italian, and French versions of the Lord’s Prayer in the Catholic Church in an attempt to examine the role that culture is bound to play in shaping religious response and tracing a preferential interpretive pathway through a sacred text. This comparative analysis is focused on lexical choice and metaphorical imagery and integrated by an examination of the wider co-text, the Bible. The analysis has shown that the versions of the Lord’s Prayer present distinctive features possibly reflective of deeply-ingrained cultural attitudes such as the appeal for elevation in the English prayer, the dual tension between deference and solidarity in the Italian prayer, and the inclination for a grand narrative of heroes and anti-heroes in the French prayer. The study concludes that renewed attention to Christian sources could help bridge the gap between religion and culture, and reconcile our spiritual and social identities in post-secular societies.
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Scott, John T. y Vickie B. Sullivan. "Patricide and the Plot of The Prince: Cesare Borgia and Machiavelli's Italy". American Political Science Review 88, n.º 4 (diciembre de 1994): 887–900. http://dx.doi.org/10.2307/2082714.
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An understanding of Machiavelli's assessment of Cesare Borgia in The Prince is essential for interpreting his view of politics, but the ambiguity of that assessment has led to vastly different conclusions about Machiavelli's political teaching and Cesare's significance. We approach Machiavelli's ultimate intentions through a consideration of his more immediate concern for Italy. Machiavelli's great interest in Cesare and his criticism of this potential hero stem from the historical context of an Italy divided due to the Church. Cesare possessed—yet squandered—an opportunity to rid Italy of the evils plaguing it by killing his father, Pope Alexander, and by eliminating the College of Cardinals. Machiavelli's suggested denouement to the plot of The Prince is an assault on the ecclesiastical power. He invites his reader to contemplate the vulnerability of the Church and to act where Cesare and others shrank. Machiavelli ultimately counsels us to break our reliance on God or fortune and thus create the conditions for a reinvigorated civil life.
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Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35". Journal of Theological Interpretation 16, n.º 1 (1 de junio de 2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.
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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transformative participation in God’s life. Forgiveness as an embodied way of life requires the cultivation of particular practices, such as prayer and repentance. This study shows that embodying forgiveness through the practices of prayer and repentance is to take part in the nature and will of the Father in heaven who desires love and mercy (7:21; 12:50; 18:19, 35).
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Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35". Journal of Theological Interpretation 16, n.º 1 (1 de junio de 2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.
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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transformative participation in God’s life. Forgiveness as an embodied way of life requires the cultivation of particular practices, such as prayer and repentance. This study shows that embodying forgiveness through the practices of prayer and repentance is to take part in the nature and will of the Father in heaven who desires love and mercy (7:21; 12:50; 18:19, 35).
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Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35". Journal of Theological Interpretation 16, n.º 1 (1 de junio de 2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.
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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transformative participation in God’s life. Forgiveness as an embodied way of life requires the cultivation of particular practices, such as prayer and repentance. This study shows that embodying forgiveness through the practices of prayer and repentance is to take part in the nature and will of the Father in heaven who desires love and mercy (7:21; 12:50; 18:19, 35).
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Osipov, A. I. "The Origins of Catastrophe and Our Last Mohicans. Hegumen Nikon (Vorobyov)". Orthodoxia, n.º 4 (10 de enero de 2024): 30–57. http://dx.doi.org/10.53822/2712-9276-2023-4-30-57.
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This article narrates the life journey, theological ideas, and pastoral practices of one of the eminent Orthodox ascetics in the history of the Russian Orthodox Church — Hegumen Nikon (Vorobyov) (1894–1963). In his youth, influenced by the spirit of the time, he was initially an atheist, fervently studied various sciences and philosophy. However, not finding what he sought in philosophy, he ardently turned to faith. In the “borderline state”, his soul experienced a somersault, and God revealed Himself to the one who sought Him with all the strength of his soul. In Minsk in 1930, Nikolai took monastic vows. He was given the name in honor of Hegumen Nikon of Radonezh, and later was ordained as a hieromonk. At that time of persecutions, this step was a true renunciation of the world and a direct path to Golgotha. In 1944, he was appointed the abbot of the Annunciation Cathedral in the city of Kozelsk. Here, he lived in an apartment held bynuns and kept a truly ascetic lifestyle. In a small room, he spent all his free time in prayer. His sermons made a strong impression on the believers, as he explained the Gospel, taught how to pray correctly, what humility and repentance meant as the foundations of spiritual life. In 1948, Father Nikon began to be driven from one parish to another: initially transferred to Belyov, then to Efremov, and further to Smolensk. His excellent sermons made many people restless, including, quite often, his fellow brethren. In 1948, from Smolensk, he was sent to the city of Gzhatsk (now Gagarin) — according to the father, in exile. Father Nikon led a strict monastic life. He had the gift of unceasing prayer, which was discovered accidentally. Hegumen Nikon’s constant readings included patristic writings, the Fathers of the Philokalia, the lives of saints, sermons, expoundings, and rarely — scientific, theological and philosophical works. Especially diligently and constantly he re-read and studied the works of St. Ignatius (Bryanchaninov), whom, being a truly spiritual father, he strongly recommended to all his spiritually close ones. The essence of his instructing was beautifully expressed in his letters, which were repeatedly published under various titles: “Repentance Is Left to Us”, “Letters on Spiritual Life”, “Give Heed to Yourself”, and others. He spoke and wrote about the essence of the Savior’s preaching, calling for spiritual and moral self-change through recognizing the damaged nature of humanity and its inability to heal itself from passions, primarily from the most foolish one — pride. Through this self-awareness, true repentance could be accomplished, turned to Christ the Savior, Who heals us.
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Kolb, Robert. "God's Gift of Martyrdom: The Early Reformation Understanding of Dying for the Faith". Church History 64, n.º 3 (septiembre de 1995): 399–411. http://dx.doi.org/10.2307/3168947.
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“It is a special joy for me to hear that our good and pious table companion and house guest [Robert Barnes] has been so graciously called by God to pour out his blood for the sake of God's dear Son and to become a holy martyr.” Martin Luther's reflection on the death of this friend, the English churchman and diplomat, in 1540typified his attitude toward martyrdom as his followers experienced it at the hands of Roman Catholic opponents. He continued, “Thanks, praise, and honor be to the Father of our dear Lord Jesus Christ, who has let us see the same kind of times which were seen at the beginning [of the church], times in which his Christians, who had eaten and drunk with us (as the apostles said of Christ, Acts 4 ) … are taken away before our very eyes and from our eyes and our side to martyrdom (that is, to heaven) and become saints.”
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Mensah, Michael Kodzo. "Father Anastasius Odaye Dogli (1888–1970) and the Inception of Indigenous Catholic Clergy in Ghana". Exchange 51, n.º 2 (23 de agosto de 2022): 159–84. http://dx.doi.org/10.1163/1572543x-20221628.
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Abstract The historiography of the inception of the Catholic Church in Ghana has focused largely on the activities of the European missionaries. This has left a gap in our knowledge regarding their first indigenous collaborators and their contribution. This is particularly the case of the Rev Fr Anastasius Odaye Dogli (1888–1970), the first indigenous Catholic priest of the Gold Coast about whom only scant literature exists. This article seeks to complement the work of earlier mission historiographers, by retrieving archival material from various sources in Ghana, Togo, and Italy, and sets out to retrieve his narrative blurred by a hundred years of legends that have emerged through oral tradition. It examines the challenges and struggles of a young African who broke through stereotypical, cultural, and colonial barriers to lay the foundations for a centenary of indigenous Roman Catholic clergy in Ghana.
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Temitope, Ogunlusi Clement y Aina Oluwatobi Opeyemi. "The Church as A Pathway to National Rebirth in Nigeria: A Reflection on Matthew 5:13". International Journal of Research and Innovation in Social Science 06, n.º 03 (2022): 266–72. http://dx.doi.org/10.47772/ijriss.2022.6311.
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The work studied how the Church could serve as a pathway to national rebirth with emphasis on Matt 5: 13-16. Using analytical and descriptive methods, the paper discussed the theological implications of the Church being salt and light in the context of Nigeria. The metaphorical parlance and symbolic understanding of these elements of light and salt both in the Biblical and social world is not only significant but instructive. For instance, salt is a sign of covenant while light is a sign of orderliness and progress. In other words, salt preserves while light is a guide and could also be a warning light. In the face of endemic corruption, bad leadership, lack of value for human life, materialism, greed, covetousness, worldly pleasure, instant glory through rituals among young people and the likes that are prevalent in contemporary Nigeria, one then wonders what impact Churches are making in the country. Jesus enjoined his followers to “let their light shine before others, so that they may see their good works and give glory to the father in heaven (Matt. 5:16). The work therefore emphasized areas where the Church in Nigeria can make appreciable impacts and further explained that even though our society is corrupt and full of abominable things, the Church must be the salt and the light. This it maintains could be achieved if she retained her distinctiveness, stand for and speak out the truth, protest against folly, deceit and wickedness. The paper recommended that the Church should rise to the challenge of Matt 5:13-16 in order to achieve a successful national rebirth.
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Keenan, James F. "Hierarchicalism". Theological Studies 83, n.º 1 (28 de febrero de 2022): 84–108. http://dx.doi.org/10.1177/00405639211070493.
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For the past twenty years, clericalism has been a helpful concept to identify the problematic culture within the clergy that is sorely in need of reform. In fact, it has served to focus matters needing reform not only concerning the sexual abuse crisis but also a wide array of other matters. Still, though reformers insist that clericalism embraces the entire clergy, from priests to bishops, they inevitably singularly default to reform of the priesthood. This article insists that now, nearly forty years after the sexual abuse crisis first broke, we must redirect our focus primarily onto the father of clericalism, “hierarchicalism,” a much more distinctive, protected, and powerful culture that has generated many of the contemporary problems in the church that compromise her mission.
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Hunt, E. D. "Imperial Law or Councils of the Church? Theodosius I and the Imposition of Doctrinal Uniformity". Studies in Church History 43 (2007): 57–68. http://dx.doi.org/10.1017/s0424208400003107.
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On 27 February 380, the emperor Theodosius – newly elevated the previous year to take control of the East amid the political and military turmoil unleashed by the debacle at Adrianople -addressed an edict from his current headquarters at Thessalonica to the people of Constantinople. The text famously proclaimed the religion to be followed by ‘all the peoples’ who fell under his rule as that handed down at Rome from the apostle Peter, now maintained by the pontifex Damasus and bishop Peter of Alexandria, ‘that is,… we should believe in the single godhead of Father, Son and Holy Spirit, in equal majesty and holy trinity’. Those who subscribed to this doctrine, Theodosius ordered, were to ‘embrace the name of Catholic Christians’, while all the rest were branded heretics, whose places of assembly were denied the name of churches, and who would be smitten ‘first by divine vengeance, and afterwards by the retribution of our own punishment, which we shall enact in accordance with the judgement of Heaven’.
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Śliwiński, Daniel. "Niepokalana Wszechpośredniczka Łask jako tytuł Bazyliki Mniejszej w Niepokalanowie". Łódzkie Studia Teologiczne 32, n.º 4 (19 de enero de 2024): 53–68. http://dx.doi.org/10.52097/lst.2023.4.53-68.
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The idea of Virgin Mary as Mediatrix of All Graces has been present in the Church for centuries. This title was understood in different ways and many efforts were made to defend this Virgin Mary’s privilege. At the turn of the 19th and 20th centuries the title appeared in the teaching of popes. It is not surprising that Saint Maximilian, the great worshiper of Our Lady the Immaculate also called Her Mediatrix of All Graces. Initially teaching the traditional science relating to that title and then creating a new way of proving that privilege.Beginning the construction of the church, mentions St. Maximilian, that it is in honor of Mary Immaculate. Even after his death and after returning to the work on the basilica, interrupted by the Second World War, there was no mention of the title of Mediatrix of All Graces. On the basis of the archives, it can be concluded that only a few months before the consecration, probably thanks to the efforts of monastic father Vitalis Jaskiewicz, it was decided that the church would be called the Mediatrix of All Graces. In recent years the Apostolic See confirmed the rank of the ceremony in Niepokalanów on the 7 th of May and indicated that on that day the form of the Blessed Virgin Mary Mother and Mediatrix of all Graces should be used.
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Freeks, Fazel Ebrihiam. "Advocating for Family Well-being in a Transforming and Broken World: A Practical and Eco-Theological assessment". DIALOGO 10, n.º 2 (20 de junio de 2024): 313–27. http://dx.doi.org/10.51917/dialogo.2024.10.2.21.
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This paper presents an intervention aimed at enhancing family well-being through eco-theology. Through a comprehensive approach, including a literature review, survey, interviews, and pastoral or biblical counseling, this study examines intricate connections between religion, nature, society, church, and the family, particularly in light of urgent ecological concerns. The social ills of our society are real-life situations that impact the eco-system. While eco-theology emphasizes sustainability, ethical concerns, and environmental stewardship, it also recognizes the threats posed by father absence, gender-based violence (GBV), and moral and ethical quandaries, especially within the family context. Eco-theology, as a form of constructive theology, delves into these relationships within the framework of God's design, grounded in the Being of the triune God. However, contemporary societal perspectives often depict families as marred by abuse, brokenness, divorce, and violence, deviating from the divine intent. The disruption of family life reverberates through society, violating fundamental social morals and community values. In the context of South Africa, significant changes in family composition contribute to numerous broken relationships. Practical theology contends that the Bible serves as the foundation for Christian living within the realms of family, church, and community (2 Tim 3:16), emphasizing God's care and concern for families. Pastoral care, a division of practical theology, addresses prevalent social issues such as father absence, GBV, and moral and values quandaries. Therefore, an intervention is crucial for addressing these social issues and providing training, equipping, empowering, resources, and support to families. Through a series of discussions and inquiries focused on parenting, family well-being, values, and relationships, this intervention aims to foster a deeper understanding and implementation of strategies to address these pressing issues prevalent within South African families.
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Alexis-Baker, Andy. "Theology is ethics: how Karl Barth sees the good life". Scottish Journal of Theology 64, n.º 4 (26 de septiembre de 2011): 425–38. http://dx.doi.org/10.1017/s0036930611000238.
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AbstractSince Immanuel Kant, moral reasoning has been divorced from classical theology and reinscribed onto self-contained individuals. Shorn of theological particularities, modern ethics tries to identify behaviours to which every right-thinking person can assent. A basic premise of classical moral philosophy, however, was that if we know who we are and what ourtelosis, then we can have a good idea of how we ought to act. In his christology, Barth reappropriates this classical view of ethics and situates it christologically. Because Jesus’ human nature finds its being andtelosin his divinity, Barth found an ethical pattern in theanhypostasis-enhypostasisdoctrine. Restoring people to their proper place as creatures rather than Kantian demi-gods, Jesus shows us what it means to be truly human by being obedient to the Father. We cannot divinise individuals or the church, but the church existsenhypostatically. Thisanhypostatic-enhypostaticchristological pattern orders our activities, making worship the first task of ethics. In prayer and in Sabbath keeping, Jesus shows us his utter dependence on God through supplication and rest. In these acts of worship, Christians act as they were created to act. We respond obediently to our Creator. But we also find an orientation towards other people in christology. Love of enemies has everything to do with the content and shape of God's command. It is involved in thetelosof human life in being Christ-like.
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Pastwa, Andrzej. "“Accompanying Migrants” as a Touchstone of the Realisation of the Synodal Church Idea. A Canonist’s Remarks". Ecumeny and Law 9, n.º 2 (31 de diciembre de 2021): 7–40. http://dx.doi.org/10.31261/eal.2021.09.2.01.
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“Synodality is a style, it is walking together, and it is what the Lord expects of the Church in the third millennium” (Francis). The specific motto and wording of this study in the quoted “programme” thought of Pope Francis, articulated in the Address to Members of the International Theological Commission (2019). The Pope expresses appreciation for the extensive work of the Commission crowned with the “theological clarification” of the mentioned idea, and above all by demonstrating the importance in the perception of the mission of the Church today. If, in the opinion of the Holy Father, factual and competent expert argumentation, step by step, reveals the truth that “a synodal Church is a Church of participation and co-responsibility,” such a determination cannot remain without impact on the praxis of undertaking the most serious pastoral challenges of the present time — on various levels of realization: local, regional, and universal, including ecumenical commitment. This applies in its entirety to the creation of strategies and specific actions of the Church towards the growing phenomenon of human mobility, especially in its forms that manifest themselves as dramatic and devastating to families and individuals. What we mean here is the Church’s multi-track postulate — or more precisely: communion, synodal — efficiency (with its determinants: dynamics, efficiency, effectiveness), for which in 2016 Francis coined the term: “accompanying migrants”. Consequently, in recent years there have been a number of normative and operational activities of the present successor of St. Peter, which in our time — rightly called: “the era of migration” (Francis) — set a new trend of clothing/embellishing the aforementioned critical area of salus animarum with synodal accents. As it is showed in the study, a canonist, with the horizon of the principle of ius sequitur vitam before his eyes, cannot remain passive towards the pressing challenges delineated here. Indeed, within the orbit of the study of canon law a weighty question appears — what conclusions of a canonical nature stem from the “millennium” project of the realization of the Synodal Church Idea.
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Boone, Mark J. "A Trinitarian Ascent: How Augustine’s Sermons on the Psalms of Ascent Transform the Ascent Tradition". Religions 15, n.º 5 (10 de mayo de 2024): 586. http://dx.doi.org/10.3390/rel15050586.
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Augustine’s sermons on the Psalms of Ascent, part of the Enarrationes in Psalmos, are a unique entry in the venerable tradition of those writings that aim to help us ascend to a higher reality. These sermons transform the ascent genre by giving, in the place of the Platonic account of ascent, a Christian ascent narrative with a Trinitarian structure. Not just the individual ascends, but the community that is the church, the body of Christ, also ascends. The ascent is up to God, the Idipsum or the Selfsame, the ultimate reality, confessed by the church as God the Father, God the Son, and God the Holy Spirit. Through the grace of the Incarnation, God the Son enables us to ascend, making himself the way of ascent from the humility we must imitate at the beginning of the ascent all the way up to Heaven, where he retains his identity as Idipsum. Meanwhile, the Holy Spirit works in the ascending church to convert our hearts to the love of God and neighbor. I review the Platonic ascent tradition in Plato’s Republic and Plotinus’ Enneads; overview ascent in some of Augustine’s earlier writings; introduce the narrative setting of the sermons on the Psalms of Ascent; and analyze the Trinitarian structure of their ascent narrative. I close with some reflections on the difference between a preached Trinitarianism that encourages ascent and a more academic effort to understand God such as we find in Augustine’s de Trinitate.
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Platovnjak, Ivan. "The Importance of Marriage Groups for Marriage and Family Life". Obnovljeni život 78, n.º 4 (4 de octubre de 2023): 479–92. http://dx.doi.org/10.31337/oz.78.4.5.
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Following the Second Vatican Council, which re–evaluated married life in the Church, Jesuit Father Vital Vider founded the first marriage group in the Catholic Church. This occurred in Slovenia in 1972 and was the beginning of the Our Way Marriage Groups, an Apostolic Work of the Society of Jesus. In 2022, when Our Way celebrated its 50th anniversary, there was a total of 65 marriage groups. To mark the occasion, a larger study was conducted on the significance of Our Way to married couples in the form of an on–line survey. The aim of the survey was to establish the manner in which the spouses who participate in these marriage groups perceive their value and importance for themselves personally and for their families, and to what extent the goals for the marriage groups that Our Way has defined are being achieved. Also examined was the extent to which the rules Our Way has set forth for the functioning of the marriage groups are lived out in practice and what, in the experience of the spouses themselves, is most vital for the groups to function well such that they might bear the best possible fruit. This paper consists of four sections as well as an introduction and a conclusion. It presents the results of an analysis of the responses to survey questions. Analysis results have confirmed that marriage groups are valuable for both spouses and their families. They have also confirmed that the rules set forth by Our Way are considerably important for the functioning of marriage groups, and that they bear significant fruit in both marriages and families.
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Brie, Mihai. "Das Gebet „Vaterunser” in der komponistischen Sicht von Ciprian Porumbescu – theologische und musikologische Aspekte". Studia Universitatis Babeş-Bolyai Musica 67, n.º 1 (30 de junio de 2022): 229–42. http://dx.doi.org/10.24193/subbmusica.2022.1.15.
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"The Messianic model of prayer uttered on the Mount of Olives, which has become a standard for the entire treasury of the later church, is our interdisciplinary research today. Given that it was uttered by Jesus Christ himself, it becomes relevant to any believer who wants his daily life to be in continual communion with God. In the liturgical richness of the Christian church of all times, the Lord’s Prayer (Our Father) is an integral part of any time of the day, morning, noon, or evening, because it represents the quintessence of the key words that every Christian visionary must have in his vocabulary. daily. In the following I have prepared research meant to attract the musician or theologian, or the contemporary scientist in the pragmatization of the manipulative requests contained in this grandiose prayer. Thus, we combined theological research with musicological research in an exceptional composition from the old Romanian space. In the history of the local culture and civilization, famous names have remained that have shaped the Romanian academic space from all times. One of these names of scientific relevance was Ciprian Porumbescu. Endowed natively with hard work, he succeeds and confirms over time his passage through time. A plurivalent musician, but also a poet and essayist, he manages to imprint in the history of the second half of the 19th century a unique perspective on the religious and folkloric and patriotic treasure of Bucovina. All this treasure is haloed by its vast improvement in Chernivtsi and Vienna, inscribing itself in the memory of the musical times of the end of the 19th century both far from the native places and especially capitalizing on them with their whole load of centuries in a vision. unique, complex, representative musician of Romanian choral music. Keywords: Jesus Christ, religion, church, Porumbescu, culture, choir, folklore, music, history "
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Ndinda, Lucia. "The Church as the “People of God”". Journal of Sociology, Psychology & Religious Studies 4, n.º 1 (8 de mayo de 2022): 20–31. http://dx.doi.org/10.53819/81018102t6010.
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The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Christians in the NT context where it involves the community of believers (1 Peter 2:9) “You are a chosen race, a royal priesthood, a people set apart to sing God’s Praises.” The limitations of the image “Populi Dei” (or People of God) arises in two ways; first, that of understanding the unity that is demanded by core concepts such as ‘Body of Christ,” and secondly, the more sociological meaning that risks the mystery aspect of Christ’s mission in the world. In comparing the Catholic and evangelical conceptualization about the image of the Church, the evangelicals often tend to focus more on the virtual or spiritual unity, while the Catholic understanding refers to both physical and spiritual unity of the Church. Therefore, the term “People of God” is greatly accepted among evangelicals than Corpus Christ that is often more popular in the Catholic circles. Lumen Gentium (Vat. II) used the term “People of God” in direct reference to the Church as an image hence giving it a deeper meaning. The second chapter of Lumen Gentium bears the title ““People of God”.” This title does not refer to the laity in contra-distinction to the “hierarchy,” but rather it applies to all members of the Church. First it was used to refer to the Church as a body of the New covenant in Christ’s blood and in the sense of Koinonia or communion of the Christ’s faithful. Therefore the “People of God” refers to the Corpus Christi (i.e., Body of Christ) that is united in one faith and one love and moving towards the soteriological calling by Christ their head. The aim of this paper is to shed light on the Populi Dei concept that underscores the practical implications of the term Populi Dei in continuous self-awareness of the Church in the increasing roles to be taken up by the lay faithful. Keywords: Church, People of God, Lumen Gentium, Body of Christ
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Ciulu, Marius-Stefan. "The Use and Importance of Biblical References in Vita Antonii". Review of Ecumenical Studies Sibiu 11, n.º 1 (1 de abril de 2019): 90–119. http://dx.doi.org/10.2478/ress-2019-0007.
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Abstract Athanasius the Great succeeded with his Vita Antonii to create a new literary genre, the „biography of a saint“. Through his approach, shaped by his impressive theological knowledge and familiarity with the biblical text, Athanasius unlocked an immense amount of cultural knowledge. The Archbishop of Alexandria structured this hagiographic work on the father of monasticism in a way that allowed the reader to understand and perceive the peculiarities of Saint Anthony in accordance with the Orthodoxy of the Church. The present study examines how Athanasius the Great used about four hundred direct and indirect biblical references to represent a personality of his time, who corresponded to the highest Christian ideals. The main topics of our study are: the importance of the Holy Scripture, how it is highlighted in the Athanasian text; the biblical portrait of Anthony the Great; the speech of the great Anchorite, which accounts for more than a third of this hagiographic work; the representation of the last days of Antonius.
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Samarakone, Joseph. "My Adventure with Inter-religious Dialogue". Religion and the Arts 12, n.º 1 (2008): 123–37. http://dx.doi.org/10.1163/156852908x270962.
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AbstractThe Jesus we meet in the Gospels is an inter-religious person par excellence who was able to transcend fundamentalist interpretations that there is no God in all the earth except in Israel, and to recognize the faith of all people (Matt. 8:10). Jesus' mystical experience in the desert led him to realize Yahweh as Abba—the Father of all. Hence he proclaimed the kingdom as an inclusive reality, as the basis of all God experience (Matt 13:1–51). Stressing our need to develop such an inter-religious spirit, the author traces his own awakening spanning over five decades—from his adolescent faith in the "God of the Christians" to his new vision of a "universal kingdom of communion," which embraces all people and all reality. His message is that every disciple of Jesus—and the Church as Christ's sacrament—should live this legacy of Jesus and proclaim God's saving love for all people irrespective of religious affiliation.
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Marc’hadour, Germain. "Exile and Thomas More". Moreana 44 (Number 171-, n.º 3-4 (septiembre de 2007): 34–54. http://dx.doi.org/10.3366/more.2007.44.3-4.6.
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In Christian parlance, using philosophical analogy, exile is a polyhedric term. More encountered it in both Testaments, with the nomadic life of the patriarchs, the exodus from Egypt, the deportation to Babylon, the persecution that created a diaspora of the Church from the very first century; also in the experience of many saints including archbishops of Canterbury, in England’s dynastic wars which forced successive sovereigns to seek refuge on the Continent; even in pagan antiquity. Anglican uniformity drove many members of More’s entourage to Flanders or France; under Edward VI and Elizabeth thousands of recusants chose self-exile, usually for life; those who did return were mostly young priests who knew their fate would be that of traitors. Exile for religion sake engendered even colleges and monasteries abroad: it produced two complete English bibles, one Protestant in Geneva, one Catholic at Reims and Douai, both good enough to influence that of King James. Akin to exile is our mortal condition as pilgrims on our way to the true home, which is heaven. More himself was never an exile proper, though he was repeatedly sent overseas for missions which made him nostalgic because he was a fond husband and father.
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Smith, Susan. "The Holy Spirit and Mission in Some Contemporary Theologies of Mission". Mission Studies 18, n.º 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.
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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privileged ways of being missionary. Second, it offers support to women who have long experienced the negative impact of androcentric Christologies in both church and society. Third, the universal presence of the Spirit in creation is an invitation for contemporary women and men to redefine their relationship to the rest of creation, for the Spirit's immanence in all creation should call for a retreat from exploitative attitudes to nature. Fourth, the energizing and vivifying power of the Spirit could challenge that institutional inertia that can encourage the church to think of church expansion and growth as the legitimate goal of missionary activity. But to speak of the Spirit as "the principal agent of mission" also requires that we need to redefine our understanding of the relationship between the Spirit and the Jesus of history. This redefinition is important, for to move from a narrow Christocentrism or theocentrism to a theology of mission that could appear to delink the Spirit from the Father and Son in favor of understanding the Spirit as a "cosmic force," a "cosmic energy" is as limiting as the problem it tries to resolve.
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Samuelsson, Maria Jansdotter. "Redemption from Mother Nature to Our Father the Lord?* An Ecofeminist Analysis of Hymns in the Swedish Church Edition of Psalmer i 2000-talet". Feminist Theology 18, n.º 1 (4 de agosto de 2009): 74–91. http://dx.doi.org/10.1177/0966735009105873.
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González, Michael J. ""The Child of the Wilderness Weeps for the Father of Our Country": The Indian and the Politics of Church and State in Provincial California". California History 76, n.º 2-3 (1997): 147–72. http://dx.doi.org/10.2307/25161665.
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Kaplan, Steven. "SEEING IS BELIEVING: THE POWER OF VISUAL CULTURE IN THE RELIGIOUS WORLD OF AŞE ZÄR'A YA'EQOB OF ETHIOPIA (1434-1468)". Journal of Religion in Africa 32, n.º 4 (2002): 403–21. http://dx.doi.org/10.1163/157006602321107621.
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AbstractThe prevailing image of Zär'a Ya'eqob has tended to emphasize the intellectual at the expense of the experiential and political power at the expense of religious power. It is to these relatively neglected aspects of religious life that this article is devoted. It is our purpose here to emphasize the importance of the Cross, the image of the Virgin, the construction of churches and other visual aspects of religious life in Zär'a Ya'eqob's Ethiopia. No other Ethiopian ruler confronted the religious challenges presented by a divided Church and a largely unChristianized empire as systematically and as successfully as Zär'a Ya'eqob. Moreover, he was as sensitive to the daily unspoken truths of religious life as he was to great theological debates and controversies. He understood power in all its manifestations and sought to protect his state, his church, and his people with every means at his disposal. By promoting devotion to both the Cross and the Virgin Mary, he built on the foundations prepared by his parents, especially his father Dawit. He also mobilized Christian symbols which transcended local rivalries and regional loyalties. These symbols, as well as the churches he built, were also particularly suited to visual representation and hence comparatively easy to propagate among Ethiopia's largely illiterate population. They were, moreover, effective instruments of divine power, which brought home not only the message of Christianity's truth, but also its efficacy in the face of the numerous threats that Christians faced on a daily basis.
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Bessonova, Albina. "“It’s in Some of Our Nation...”: Customs and rituals of the Kashirsky District Peasants According to the Ethnographic Descriptions of Dostoevsky’s Neighbors". Неизвестный Достоевский 10, n.º 4 (diciembre de 2023): 102–27. http://dx.doi.org/10.15393/j10.art.2023.7081.
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The article is devoted to the influence of the folk environment, in which the future writer found himself during the summer holidays in his parents’ Darovoe estate (Kashirsky district, Tula province) in 1832–1836, on the formation of F. M. Dostoevsky’s views about the Russian people. The work is a continuation of the previous publication on this topic, which introduced into scientific circulation an ethnographic document stored in the scientific archive of the Russian Geographical Society (RGS), compiled by the priest P. V. Proferansov, rector of the Holy Spirit Church in the village of Monogarovo, Kashirsky district. The Dostoevsky, landowners of Darovoe, were among the parishioners of this church. The present study aims to significantly expand and clarify the ethnographic context of the “village” period of F. M. Dostoevsky’s life, since the materials of P. V. Proferansov contain multiple information gaps, which can be filled in by the data sent to the RGS in the late 1840s by the landowners of the Kashirsky district A. E. Meshchersky and A. B. Freireis. Their descriptions are interesting not only because they contain rich ethnographic material, but also because of the revealed connection of the RGO informants to the personality and creativity of F. M. Dostoevsky. A. E. Meshchersky was a noble assessor of the Kashirsky Zemsky court in the 1830s, during the litigation of F. M. Dostoevsky’s parents with P. P. Khotyaintsev about cross-strip land ownership in Darovoe, and in 1839–1840 he took part in the hearings on the death of M. A. Dostoevsky, the writer’s father. A. B. Freireis can serve as an example of “the best people,” which F. M. Dostoevsky reflected on in the “A Writer’s Diary.” The new archival materials not only allow us to hypothetically recreate the folk environment of Darovoe, as F. M. Dostoevsky could have known it in childhood, but also confirm the writer’s visionary ideas about the national character and the “binding idea” of the nation.
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Sakharov, S. A. "Сorruption in the system of social and political views of Aurelius Augustine". Гуманитарные и юридические исследования 10, n.º 1 (2023): 88–97. http://dx.doi.org/10.37493/2409-1030.2023.1.11.
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Peter Kaufman, the professor of the University of Richmond, took interest in Augustine’s interpretation of corruption and, in his article with the characteristic title “Augustine and Corruption”, published in 2009, enters into controversy with several prominent researchers of late antiquity, including, for example, Ramsey McMullen, who are inclined to see in the views of the bishop of Hippo signs of indulgence and justification of the corruption. In our article, we again turn to the problems of perception in connection with the socio-political views of the great father of the church. The epistolary legacy of Augustine has become the basis of our analysis. In his letters, among the addressees who are in high-ranking areas of general authority, judges, and fellow bishops, there is an ambivalent attitude towards the choice of personal contacts, the power in protecting the property rights of individuals and the whole church organisation, allowing to do ambiguous conclusions regarding support or denial of corruption ties as a solution to issues having socio-political values. Augustine has a completely rational attitude towards the property. He understands the significance of material goods for existence in the conditions of the Earthly City. Being a person realising managerial functions, he cannot but defend the property rights of his organisation as its determination is based on them. At the same time, the analysis of Augustine’s correspondence data allows us to discover a brand new approach to the perception of corruption in comparison with the well-known one. For him, venal practice does not consist in form, but in essence. He considers bribery and venality to be a complete evil, but he is ready to use connections with influential people for beneficial purposes, even if outwardly they may bear signs of abuse of influence and connections in the interest of third parties.
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Sumerau, J. Edward y Ryan T. Cragun. "“Why Would Our Heavenly Father Do that to Anyone”: Oppressive Othering through Sexual Classification Schemes in the Church of Jesus Christ of Latter-Day Saints". Symbolic Interaction 37, n.º 3 (2 de mayo de 2014): 331–52. http://dx.doi.org/10.1002/symb.105.
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