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Bibliografie tematiche / Theology of agape

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Letteratura scientifica selezionata sul tema "Theology of agape"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Theology of agape"

1

Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God". Horizons 25, n. 2 (1998): 203–16. http://dx.doi.org/10.1017/s0360966900031157.

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AbstractThe critique of ontotheology undertaken by Heidegger and expended by Derrida calls into question not only the meaning but the possibility of God-language. In response, thinkers such as Kevin Hart have attempted to map out an area of non-metaphysical theology that draws on the resources of negative theology. Hart's work, The Trepass of the Sign, however, contains three significant ambiguities. First, he defines negative theology as a denial that God can be described using predicates, but in his text negative theology has a quasi-positive (rather than merely negative) role. Second, Hart contends that negative theology precedes positive theology, but in fact it seems to depend upon a prior affirmation of God. Third, Hart offers no rationale for negative theologians' use of the word “God.” Derrida writes that the only way out of negative theology's referential vacuity is prayer: which, he continues, mires that theology in metaphysics. However, if prayer is understood as agape rather than knowledge or supplication, a way through Hart's ambiguities might be found.

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Osaka, Kyoko, Gil P. Soriano, Allan Paulo L. Blaquera, Tetsuya Tanioka, Maria Elizabeth C. Baua, Savina O. Schoenhofer e Marilyn A. Ray. "Christian Worldview and Caring in Nursing". Journal of Christian Nursing 41, n. 3 (10 giugno 2024): 178–83. http://dx.doi.org/10.1097/cnj.0000000000001179.

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ABSTRACT: Sister Simone Roach, a noted philosopher of caring in nursing, left behind a significant body of theoretical and practical work highlighting the areas of nursing ethics, care/caring, and compassion. This article explores the integration of the moral foundation of agape love in Pauline theology and Roach's human caring in nursing (1992) as the action of agape love. A narrative literature review explores the relationship between the scriptural ethics of St. Paul (Pauline ethics) and Roach's caring in nursing.

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Lepojärvi, Jason. "Praeparatio Evangelica—or Daemonica? C. S. Lewis and Anders Nygren on Spiritual Longing". Harvard Theological Review 109, n. 2 (aprile 2016): 207–32. http://dx.doi.org/10.1017/s0017816016000031.

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C. S. Lewis read Anders Nygren's Agape and Eros in his mid-thirties, probably during the Christmas holiday of 1934. His first recorded thoughts, including the statement above, are from a letter dated “Jan 8th 1935” to his Oxford colleague Janet Spens. Despite his decisive criticism of what he calls Nygren's “central contrast”—that agape is selfless and eros self-regarding—Lewis ends this letter with a declaration of uncertainty: “However, I must tackle him again. He has shaken me up extremely.” It is remarkable, then, that Nygren is not mentioned by name in Lewis's The Four Loves (1960). Lewis's opening remarks on his theology of love, which do not directly refer to Nygren, “are critical of Nygren's main thesis in Agape and Eros.”

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Cuvillier, Elian. "Entre théologie de la croix et éthique de l'excès : une lecture de 1 Corinthiens 13". Études théologiques et religieuses 75, n. 3 (2000): 349–62. http://dx.doi.org/10.3406/ether.2000.3602.

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Having established how 1 Cor. 13 takes place and meaning in a larger section dedicated to spiritual gifts (1 Cor. 12-14), E. Cuvillier shows that agape is conceived, at the same time, as a protest against the Corinthian spirituality, as a new understanding of existence and as the eschatological horizon of life in Christ. The pauline conception of agape echoes the theology of the cross developped in 1 Cor. 1/18-25. The study concludes with some reflections about the specific contribution of 1 Cor. 13 to the elaboration of pauline ethics.

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Rigby, Paul, e Paul O'Grady. "Agape and Altruism: Debates in Theology and Social Psychology". Journal of the American Academy of Religion LVII, n. 4 (1989): 719–38. http://dx.doi.org/10.1093/jaarel/lvii.4.719.

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Porcel Moreno, Manuel. "Jean-Luc Marion y la teología. La donación como alternativa al ser". Carthaginensia 40, n. 77 (15 gennaio 2024): 87–115. http://dx.doi.org/10.62217/carth.434.

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El presente artículo pretende mostrar cómo la fenomenología de Jean-Luc Marion está suponiendo una gran provocación para la teología contemporánea. Partiendo del pensamiento de Martin Heidegger, el filósofo francés está imponiendo repensar el propio discurso teológico a partir de la distinción que establecen ambos autores entre teología y teiología. Concluiremos, junto con Marion, que la teología nos obliga a pensar a Dios fuera de la metafísica y, por lo mismo, fuera del ser del ente. Dios solamente puede darse a pensar sin caer en idolatría si es pensado como don, como el Agapè que se dona al hombre. Abstract: This paper intends to show how the phenomenology of Jean-Luc Marion is causing a significant reaction on contemporary theology. Based on Martin Heidegger’s thought, the French philosopher is forcing the reconsideration of the very theological discourse on the premise of the distinction established by both authors between theology and theiology. We conclude, along with Marion, that theology forces us to think of God outside of metaphysics and, because of that, outside of the being of beings. God can only be thought—without falling into idolatry—by being thought of as a gift, as the Agape who is given to men.

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Berman, Nadav S. "Franz Rosenzweig on Divine Love and on the Love of Enemies: Complications of Agape in the Secularized World". Religions 15, n. 7 (2 luglio 2024): 806. http://dx.doi.org/10.3390/rel15070806.

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Love is a keystone in Franz Rosenzweig’s philosophy, which reaffirmed Judaism’s emphasis on vital, relational love. What “love” exactly means, however, is controversial. In the Christian context, love is often denoted by Agape—which implies (1) that “God is Love”, (2) that love is universal, impartial, and rather endorses the sinner; and (3) that humans should practice and emulate such love. The ultimate expression of Agape is the commandment to love one’s enemy, which is rooted in the Sermon on the Mount (Matthew 5:44). This essay considers Rosenzweig’s understanding of Agape, at the implicit level (since the coining by Anders Nygren of Christian love as “Agape” became widespread only after Rosenzweig’s death). This essay opens by contextualizing Rosenzweig within political theology, in particular vis-à-vis Schmitt. Secondly, it considers Rosenzweig’s approach to Agape in the sense of divine love, and in the sense of the love of enemy. Concerning divine love, Rosenzweig criticized theological Agapism (‘God is love’) which equates God with love, and hence makes love into a dogma or noun, rather than an action or verb, thus depriving divinity’s personal loving agency. Concerning the agapic love of enemy, Rosenzweig discredits its Christian version (for being imperialistic), and advocates its Jewish version of accepting divine judgement. His surprising advocacy of the love of enemies may result from Rosenzweig’s opposition to Gnosticism, which excludes the ‘good God’ from involvement in the physical world. The essay’s conclusion reflects on the role of Agape and its pragmatist versions in the post-secular world of the 21st century and conveys Rosenzweig’s pragmatist contribution in this regard, of recognizing the significance of worldliness and togetherness.

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Black, Peter. "The Broken Wings of Eros: Christian Ethics and the Denial of Desire". Theological Studies 64, n. 1 (febbraio 2003): 106–26. http://dx.doi.org/10.1177/004056390306400102.

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[In this segment of the Notes on Moral Theology, the author argues that overcoming one's suspicion of eros in Christian ethics would lead to a more integrated vision of the human person, moving beyond the dichotomies between rational knowledge and emotional cognition, spirituality and sexuality, agape and self-love. At the same time, positive recognition of eros would help oust the eroticization of power.]

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Jackson, Timothy P. "THEOLOGY AND LAW DIVORCED AND RECONCILED: AQUINAS, LUTHER, RAWLS, AND US". Journal of Law and Religion 32, n. 1 (marzo 2017): 71–78. http://dx.doi.org/10.1017/jlr.2017.1.

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What is divinity if it can comeOnly in silent shadows and in dreams?—Wallace Stevens Let me tell an absurdly brief story about part of the history of theology and law. In this story, I take Thomas Aquinas, Martin Luther, John Rawls, and us as signposts. The tale is overly simple, but it can help situate and challenge us. We are at the end of the long decline into legal positivism; a new era of “political agape” beckons.

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Jung, Kyeong II. "Dialogue and Self-Confrontation: A Study of Ahn Byung-Mu’s Minjung Theology of Religions". Korean Society of Minjung theology 38 (31 dicembre 2022): 71–102. http://dx.doi.org/10.58302/madang.2022..38.71.

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In the 1970s and 80s, Korean Minjung theology and theology of religions(Inculturation theology) were in a tense relationship due to differences in their theological priorities. However, there was also a complementary relationship between the two theological movements in the Korean situation where the theological domination of the Western church and the political oppression of the military dictatorship were inseparably combined. Especially, Minjung theology, which included the minjung religious traditions of Korea as a theological paradigm, attempted a comparison and dialogue between religions from the beginning. Ahn Byung-mu, one of the founders of Minjung theology, was born and raised in a Confucian culture, and while studying abroad in Germany, he received a doctorate degree with a dissertation that compared the ren of Confucius with agape of Jesus. Also, he was interested in Buddhism and often wrote articles comparing Buddhism with Christianity. Throughout his theological journey, Ahn tried to overcome the subject-object dualism and personified understanding of God in Western theology through theological dialogue with Easter thought. More importantly, in his later years, Ahn applied the Eastern qi philosophy to understand the Holy Spirit. Though Ahn did not systematically theorize a theology of religions, he freely utilized the ideas of other faiths in constructing his theology in general and Minjung theology in particular. In addition, Ahn’s interreligious dialogue was conducted not only externally in his relationship with the religious other but also internally within his faith and theology. Therefore, in this article, I would like to explore the possibility of a Minjung theology of religions which is necessary for today’s religious pluralistic society by examining Ahn’s open, existential, and liberative understandings of other faiths.

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Tesi sul tema "Theology of agape"

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Yao, Xinzhong. "Jen and Agape : a comparative study". Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683153.

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Meszaros, Julia T. "Selfless love and human flourishing : a theological and a secular perspective in dialogue". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:ed84f996-fa62-4514-bdd7-0ddb2896b0a8.

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The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.

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Knauber, Bernt Erwin. "Liebe und sein: die Agape als fundamentalontologische Kategorie". Thesis, 2003. http://hdl.handle.net/10500/1070.

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Text in German
From a Christian perspective, complete wellness is available for man. This fact is based on God's unconditional Agape-love bestowed on man in Jesus Christ. It is by this love that being is offered a perfect vision of eternal existence. The Bible clearly shows that even creation was brought forth by the very word in which the love of the creator manifested itself in a mighty way. All being is being in the love of God, apart from which it will cease to exist. It would therefore seem advisable to examine Agape as a basic ontological category, which is our intention in this treatise. Following the course of salvation history we shall demonstrate how the love of God is responsible for being in all its complexity, where the separate parts work together constructively, thus glorifying their creator. In this way we behold the order of being in Agape. We move our attention beyond salvation of the individual but rather focus on the community aspect of salvation, and thus demonstrate from a biblical point of view, the significance of the New Testament ecclesia as the spearhead of God's Kingdom. We will show that it is the intention of Agape to give a specific Christian character to the community of believers as a witness to a world which is lacking in love and therefore also without proper orientation in its being. Where the ecclesia has lost its trait of love, we advise an uncompromising return to a corrective gospel as designed by the creator for true being, keeping in mind the limits, which the church has been given as an existing body in this world. What must never leave our focus, however, is that we extend to each other the forgiveness of Christ as the core of God's love, thus holding on to the distinct difference between Christian and non-Christian being. We therefore also recommend to examine the denominational structure of Christianity whether it is in conflict with a being that carries the mark of God's love. We remind that Agape wants to cause unity in a concrete way - unity that cannot be brought about by any secular strategy, but only by the power of God. By reorganizing our personal as well as our ecclesiastical being, the love of God will also verify the truth of God completely.
Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)

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Glaser, Janos G. "From "This is my body" to the Church in the twenty-first century: the Last Supper as the decisive moment and criterion of a renewed ecclesiology". Thèse, 2010. http://hdl.handle.net/1866/4879.

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Certains symptômes sont les indicateurs incontestés des très graves problèmes que connaît l’Église. S’ils existent aussi dans des confessions et des religions diverses, seuls seront examinés ici ceux qui concernent l’Église catholique. Parmi les plus significatifs figurent un fort déclin dans la participation à des activités religieuses comme les célébrations eucharistiques dominicales, surtout chez les jeunes, une pénurie presque catastrophique de prêtres ordonnés, une perte de prestige et d’influence de l’enseignement dispensé par l’Église. Ces symptômes varient en intensité selon les pays, mais les statistiques indiquent qu’ils se multiplient. Nombre de ces problèmes sont attribuables à l’extrême vélocité de changements qui surviennent partout et à l’apparente inaptitude de l’Église à s’adapter, en raison notamment de son attachement à la pensée néo-scolastique et à la tradition tridentine. Cette fidélité absolue à une tradition vieille de quatre cents ans l’empêche de se faire à un environnement en évolution rapide et radicale. Des changements appropriés s’imposent pratiquement partout dans l’Église. Or, pour que ceux-ci soient efficaces et respectueux de la nature propre de l’Église, la tradition est un guide qui ne suffit pas. S’appuyant sur les termes de l’encyclique Ecclesia de Eucharistia, « le moment décisif où elle (l’Église) a pris forme est certainement celui où a eu lieu l’institution de l’Eucharistie, dans la chambre à l’étage », la thèse présentée suit le plus près possible l’interprétation donnée aux paroles de Jésus, ceci est mon corps, telles qu’elles ont été prononcées la première fois. Selon cette évidence, il est permis d’affirmer que les caractéristiques définitoires de l’Église provenant de ces mots sont agape, unité, service. Tel doit être le principe directeur des changements. C’est sur une telle base que sont décrits les secteurs où les changements s’imposent ainsi que les aspects visés. Ces changements comprennent les points suivants : liturgie, sacrements, catéchèse, mystagogie, théologie, structure, gouvernance de l’Église et ses enseignements, évangélisation. Ces secteurs exigent des efforts sérieux dans la préparation des personnes touchées par ces changements et dans l’attention portée à l’exigence primordiale voulant qu’agape, unité et service soient les principes actifs et évidents régissant l’Église.
Unmistakable symptoms indicate some very serious problems in the Church. While they also plague other denominations and religions, this work deals specifically with the Roman Catholic Church. The most significant symptoms include a drastic decline in participation in religious activity, such as Sunday eucharistic celebrations, especially among younger people, a near-catastrophic shortage of ordained priests, and a loss of the prestige and influence of the teaching authority of the Church. The intensity of these symptoms varies in different areas of the world, but statistical data show that they are spreading. Many of the problems are due to the incredibly fast changes occurring in the world and the apparent inability of the Church to adapt to them, especially in its strong attachment to neo-scholastic thinking and Tridentine tradition. Exclusive reliance on a tradition developed four hundred years ago is unsuitable in a rapidly and radically changing environment. Appropriate changes are necessary in practically all areas of the life of the Church. For these to be successful and also true to the nature of the Church, tradition alone is an insufficient guide. Based on the statement of the encyclical Ecclesia de Eucharistia, the “decisive moment in her [the Church] taking shape was certainly the institution of the Eucharist in the Upper Room,” this thesis returns as closely as possible to the interpretation given to the words of Jesus, this is my body, when they were first uttered. On the evidence available, it can be asserted that the defining characteristics of the Church, given by these words, are agape, unity and service. This must be the guiding principle of changes to be implemented. It is on this basis that the areas in which changes are needed and the aspects to be changed are described. These include liturgy, sacraments, catechesis, mystagogy, theology, the structure and governance of the Church, its teachings, and evangelisation. Within these areas serious effort must be made to properly prepare those involved in the changes and to focus on the pre-eminent requirement of making agape, unity and service the active and obvious principle that governs the Church.

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Stapelberg, Liezel. "Pastoral care and counselling as a reciprocal gift between counsellor and counsellee". Thesis, 2003. http://hdl.handle.net/10500/1538.

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Youth Centres such as Faure Youth Centre provide a challenge to questions such as violence and crime. This qualitative research journey started at Faure Youth Centre using narrative pastoral care and counselling and participatory action research to assist the young people there to find alternative ways of standing against violence and crime. Changing circumstances at Faure however, paved the way for the research to follow another direction. This resulted in different voices to emerge and for my family to receive an unexpected `gift' in the process. The `gift' that my pastoral care and counselling at Faure gave to my family initiated a process of change in us and transformed it into a spiralling journey of challenging patriarchal practices and finding alternative ways of living.
Practical Theology
M.Th. (Practical Theology)

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Libri sul tema "Theology of agape"

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A, Boyd Craig, a cura di. Visions of agapé: Problems and possibilities in human and divine love. Aldershot, England: Ashgate, 2008.

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A, Boyd Craig, a cura di. Visions of agapé: Problems and possibilities in human and divine love. Aldershot, England: Ashgate, 2008.

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Kardamakēs, Michaēl. Ekklēsia: He ōraiōtheisa agapē. Athēna: Maistros, 2001.

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Boyd, Craig A. Visions of Agape. Taylor & Francis Group, 2021.

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James, John T. Response Theology: Agape Love Powered by Holy Spirit. Author Solutions, LLC, 2022.

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James, John T. Response Theology: Agape Love Powered by Holy Spirit. Author Solutions, LLC, 2022.

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Response Theology: Agape Love Powered by Holy Spirit. Author Solutions, LLC, 2022.

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La carità di Paolo. Milano: Paoline, 2010.

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Josef Zvěřina a teologie agapé. Prague: TAPE Academy Press, 2024.

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Agape and Diakonia: Essays in Memory of Bishop Gerasimos of Abydos. Holy Cross Orthodox Press, 1998.

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Capitoli di libri sul tema "Theology of agape"

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Tubbs, James B. "Paul Ramsey: Agape, “Covenant Fidelity,” and Moral Rules". In Christian Theology and Medical Ethics, 54–95. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-015-8654-2_3.

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Holst, Jonas. "Philia and Agape: Ancient Greek Ethics of Friendship and Christian Theology of Love". In Love and Friendship Across Cultures, 55–65. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-4834-9_4.

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Midson, Scott A. "Technoculture and technophiliaTechne, agape and eros". In Love, Technology and Theology. T&T Clark, 2020. http://dx.doi.org/10.5040/9780567689979.ch-001.

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Westerfield Tucker, Karen B. "Lex Credendi, Lex Canendi:Noting The Faith Of The Church". In Ecumenical Theology In Worship, Doctrine, And Life, 40–54. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131369.003.0005.

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Abstract Christians have always offered God sung praise and thanksgiving in imitation of the angelic choir (Luke 2:13-14) and of Jesus’ own practice (Mark 14:26; Matt. 26:30 ). New Testament and noncanonical hymns testify to the growing repertoire of Christian song by human composition even in the apostolic period. Though the principal venue for Christian singing initially may have been the communal agape rather than the eucharist or the daily office, by the fourth century the singing of “psalms, hymns, and spiritual songs” (Eph. 5:18-20; Col. 3:16- r 7) had been thoroughly woven into the fabric of liturgy and devotion, both public and private, as a means of “stirring the soul with piety” and “inflaming the affection of divine love.”

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Mcclymond, Michael. "Two Agape, Self-Sacrifice, and Mutuality An Exploration into the Thought of Jonathan Edwards and the Theme of Godly Love". In The Science and Theology of Godly Love, 33–55. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757907-004.

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Christoffersen, Svein Aage. "Musikken og tapet av transcendens". In Musikk og religion: Tekster om musikk i religion og religion i musikk, 113–36. Cappelen Damm Akademisk/NOASP, 2022. http://dx.doi.org/10.23865/noasp.177.ch7.

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In the scientific secularisation of the modern worldview, music has lost its transcendent point of reference, taken for granted in pre-modern times. However, Protestant theology has contributed to this secularisation by a strict separation between (platonic) eros and (Christian) agape, and rejection of any kind of metaphysics. Consequently, and contrary to Martin Luther, music is from a theological point of view valued primarily as a convenient tool for communicating the word of God. This article takes a different course. Starting out with Peter Berger’s “signals of transcendence”, music is investigated as a kind of aesthetic experience from the point of view of “immanent transcendence” (Dorthe Jørgensen) and “self-transcendence” (Hans Joas). Aesthetic experience is not a kind of internal self-ignition, but “attachment” (Rita Felski), understood as an experience of being “arrested” and pulled beyond oneself by something external. In this kind of transcendence, there is a recognition of things valuable in themselves and a gratefulness that may be received as creational grace. From this point of view, music has a privileged position in its power not just to affect our emotions, but also to transform our eros.

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