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1
Chepeleva, Natalia Yu. "Schopenhauer’s Contribution to the Animal Welfare Movement." Ethical Thought 22, no. 2 (2022): 74–85. http://dx.doi.org/10.21146/2074-4870-2022-22-2-74-85.
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The article analyzes the contribution made by Schopenhauer to the development of the movement for the protection of animals. The author reconstructs some details of Schopenhauer’s interaction with the founder of the first German societies for the protection of animals Ignaz Perner. The article discusses the criticism of the Cartesian worldview and Christian morality proposed by Schopenhauer, with which Schopenhauer associates the lawlessness of animals that was relevant for his era. The article critically reconstructs some of Schopenhauer’s judgments regarding the reflection of the status of animals in language, in the Bible, and in legislation. The author compares the status of animals in Schopenhauer’s philosophy and in classical German philosophy on the example of Kant and Hegel. The article discusses the criticism of Kant presented by Schopenhauer for “idolatry of reason”, on the basis of which Kant, following Descartes and Christian morality, continues to be in error regarding the existence of an ontological gap between man and animals. The article gives a detailed reconstruction of Schopenhauer’s doctrine of animals, including the idea of the animal kingdom as one of the stages of objectification of will, the interpretation of the aesthetic image of animals and the creative drives of the animals themselves, and the justification for the need for compassionate behavior towards animals. The article criticizes the widespread perception of Schopenhauer as a vegetarian, and provides Schopenhauer’s own arguments about the necessity of eating meat. The article discusses Schopenhauer’s doctrine of animals in the context of modern animal and vegan studies. The article concludes that Schopenhauer was the first European philosopher to offer a popular theoretical justification for the need for an ethical attitude towards animals, which formed the basis of the animal welfare movement in Germany.
2
Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
3
Klauza, Karol. "Współczesne teorie piękna i decorum. Wybór poglądów XX wieku." Sacrum et Decorum 14 (2021): 7–29. http://dx.doi.org/10.15584/setde.2021.14.2.
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The aim of this study is an attempt to continue the discussion started by the extremely useful and competent synthesis of views on the relations between art and matter, presented in the article “The Transformations of the Symbolic and Theological Meaning of Matter Reflected in Christian Aesthetics and Art” by Janusz Krolikowski. Since the 16th century, European thought on the nature of beauty has been marked by interpretations that draw on the achievements of many academic disciplines. Numerous secular views on aesthetics were expressed in the period between the Baroque and positivism, and the ecclesiastical ones between the era of post-Tridentine theology to the time of accomodata renovatio of the Second Vatican Council and the concept of culture born out of it. Philosophers and art historians, especially of the nineteenth century, sought new justifications for changing views on beauty and its role in building the generational identity of the human being. In the field of philosophy, the views of George Berkeley and Immanuel Kant, among others, are experiencing a renaissance, and in religious thought, the same is true for the views of Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith during the pontificate of John Paul II, concretised by the thought of Hans Urs von Balthasar. They correspond with the ideological inspirations of contemporary artists. Christian Churches undertake a dialogue with them in their Magisterium. In this way they develop elements of Christian aesthetics. Polish researchers have also made their contributions to this field.
4
Fesko, J. V. "Sanctification and union with Christ: a Reformed perspective." Evangelical Quarterly 82, no. 3 (April 30, 2010): 197–214. http://dx.doi.org/10.1163/27725472-08203002.
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This essay sets forth a précis of the Reformed doctrine of sanctification explaining the doctrine and its relationship to the rest of the order of salvation, especially justification. The key to the Reformed doctrine of sanctification is to recognize that holiness and sanctity finds its source in union with Christ but also to recognize the priority of justification over sanctification. Greater sanctity in the Christian life is found, not in the believer’s good works, but in seeking Christ by faith alone through the means of grace (word, sacraments, and prayer). The essay also interacts with and critiques the doctrine of definitive sanctification as espoused chiefly by the late John Murray.
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Safronov, N. "EVOLUTION OF THE DOCTRINE OF POLITICAL LOYALTY OF CHRISTIANITY TO THE STATE." Scientific Notes of V. I. Vernadsky Crimean Federal University. Juridical science 7, no. 4 (February 20, 2023): 16–19. http://dx.doi.org/10.29039/2413-1733-2021-7-4-16-19.
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The article analyzes the evolution of the doctrine of political loyalty of Christianity to state power and the views of the prominent Russian jurist N.N. Alekseev (1879-1964) on this issue. Alekseev considered the widespread thesis that Christianity sanctifies any power to be a key mistake of political doctrine. N.N. Alekseev came to the conclusion that the analysis of biblical texts convinces in the absence of Christian idealization of the state and the evangelical justification of the priority of the monarchical form of government. All the theories justifying the advantages of autocracy have nothing in common with the Christian creed. However, this does not mean that such a justification cannot be based on another ideological argument.
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SEONG, Shin-Hyung. "From Justification to Justice - A Christian Social Ethical Approach toward the Doctrine of Justification -." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 50, no. 1 (March 31, 2018): 223–45. http://dx.doi.org/10.15757/kpjt.2018.50.1.008.
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7
Brewer, Brian C. "Denominating “Justification” and “Faith”: Catholics, Lutherans, and a North American Baptist's Response to the Joint Declaration on the Doctrine of Justification." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 4 (October 19, 2021): 442–63. http://dx.doi.org/10.1177/10638512211044777.
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That the Lutheran World Federation and the Pontifical Council for Unity attempted a joint declaration on the doctrine of justification is worthy of commendation. The resulting Joint Declaration constitutes some of the best contemporary efforts at ecumenical dialogue in the spirit of Christian union. This essay outlines the development of both medieval Catholic and subsequent Protestant conceptions of justification that led to disunion in the Western Church, reviews the initial points of division on the doctrine during the era of the Reformation for the purpose of grasping more fully the ecumenical feat of the JDDJ, and seeks to clarify what issues appear to remain unclear or unresolved in the document. The article also outlines the history of how Baptists in America have understood the doctrine of justification in order to consider how such Baptists might perceive the promise and potential lingering challenges or questions regarding the joint declaration.
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Nimmo, Paul T. "Schleiermacher on Justification: A Departure From the Reformation?" Scottish Journal of Theology 66, no. 1 (January 15, 2013): 50–73. http://dx.doi.org/10.1017/s0036930612000257.
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AbstractIn his 1923–4 lectures on the theology of Friedrich Schleiermacher, Karl Barth offered a strikingly negative verdict on Schleiermacher's doctrine of justification, lamenting that it was radically discontinuous with the theology of the Reformation. The core purpose of this article is to assess this verdict in detail. The introduction presents in outline Barth's criticism of Schleiermacher's doctrine of justification from these lectures. The first section of the article provides a summary of the doctrine of justification as it is found in Schleiermacher's mature work, The Christian Faith, together with a brief consideration of the related doctrines of conversion and sanctification, and an exposition of the dogmatic location and inter-relation of the three loci. In the second section, the article proceeds to investigate closely whether three of the central criticisms of Barth pertaining to Schleiermacher's doctrine of justification reflect an accurate reading and adjudication of the underlying material. The criticisms explored are: that for Schleiermacher there is no justification as a free act of God but only a justification which takes place according to the law of nature; that in the event of justification Schleiermacher considers both God and the human being to be active; and that the doctrine of Schleiermacher repeats the heresy of essential righteousness after the fashion of Andreas Osiander. The common theme underlying each charge is that Schleiermacher has departed significantly (and lamentably) from the tradition of the Reformation. The third section of the article proceeds to explore these charges carefully in light of a close reading of Schleiermacher's dogmatic work on justification and related doctrines. In the case of each of the criticisms directed at his doctrine of justification, it is argued that there are strong grounds for asserting that Barth's concerns may be rather misplaced and that – true to his word – Schleiermacher indeed remains in broad dogmatic continuity with the Reformation tradition. In the conclusion, two further theological possibilities are noted. First, it is suggested that, far from leaving the Reformation tradition behind, Schleiermacher's work on justification resonates strongly with one particular reading of Calvin's work which has much currency in contemporary theology. And second, it is suggested that, far from Schleiermacher being the one to depart from the Reformation tradition on justification, it might actually – ironically – be Barth who is more guilty of that charge in view of his own doctrine of justification in the Church Dogmatics.
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Fink, David C. "Was There a “Reformation Doctrine of Justification”?" Harvard Theological Review 103, no. 2 (April 2010): 205–35. http://dx.doi.org/10.1017/s0017816010000556.
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In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhetoric of dissent” aimed at critiquing the regnant Catholic orthopraxy of salvation in the interest of a common set of primarily existential-religious concerns. During the course of the next several decades following the initia Lutheri, however, an “orthodox” doctrine of justification quickly emerged'several of them, in fact. The Roman Catholic church and the emerging Protestant confessions, Lutheran and Reformed, quickly found it necessary to formulate their teachings in increasingly precise terms, so as both to integrate their central soteriological affirmations within a wider body of contested doctrines and practices and to demarcate clearly the boundaries of confessional identity in opposition to competing confessions. As with earlier periods of intense theological controversy within the Christian tradition, this conflict represented not a sudden breakthrough, but rather “a search for orthodoxy, a search conducted by the method of trial and error.”2 Unlike earlier debates, however, what emerged in the aftermath of the Reformation was not a single, dominant orthodoxy which carried the field, but rather multiple, competing orthodoxies, each one with its own Gospel.
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Wood-House, Nathan D. "Luther and Paradox: Justification, Ethics, and the New Finnish School of Interpretation." Horizons 48, no. 1 (May 17, 2021): 99–121. http://dx.doi.org/10.1017/hor.2021.9.
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Given his insistence on the dual temporal and spiritual spheres in which Christians live in the tension of freedom and service to others, Martin Luther's theological ethics prove paradoxical. This conundrum unfolds at the intersection of Luther's doctrine of justification and consequent Christian freedom (1520), and his doctrine of two kingdoms, which elucidates the complex world in which we live (1523). How is one to live in service to the neighbor as an unconditional subject, love enemies, and uphold justice? This article explores the New Finnish School interpretation of Luther's doctrine of justification as theosis in order to elucidate the Reformer's convoluted ethics. We may ultimately understand Luther's tensive position in terms of the believer's soul united to Christ, thereby becoming a Christ to others albeit, simul justus et peccator, imperfectly. This more fully accounts for Luther's appreciation for the ethical contingencies faced by Christians in everyday life.
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Visser, Derk, Martin Chemnitz, J. A. O. Preus, D. H. Preus, and Bjarne W. Teigen. "Justification. The Chief Article of Christian Doctrine as Expounded in Loci Theologici." Sixteenth Century Journal 18, no. 1 (1987): 139. http://dx.doi.org/10.2307/2540651.
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Huggins, Jonathan. "Jonathan Edwards and Justification: Embodying a Living Tradition." Journal of Reformed Theology 8, no. 2 (2014): 169–202. http://dx.doi.org/10.1163/15697312-14080104.
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This article examines Jonathan Edwards’ doctrine of Justification with a view toward noting his developments and contributions to the historic Reformed tradition. This study will also engage the notion of a ‘living theological tradition’ and what it might mean to faithfully embody such a tradition, while at the same time standing critically within it. These two subjects, taken together, will aim to commend Edwards as a helpful resource in Reformed theological thinking today. Does Edwards’ doctrine of Justification include the kind of creative theological thinking that reflects a dynamic, living, and open theological tradition? By exploring this question, I hope to recommend Edwards, not just as America’s greatest theologian, but as a worthy example of the kind of fresh theological thinking the Reformed churches must maintain in the 21st century.
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Wypadlo, Adrian. "„Freikauf“ oder „Erlösung in Jesus Christus“? (Röm 3,24)." Biblische Zeitschrift 66, no. 1 (January 18, 2022): 31–58. http://dx.doi.org/10.30965/25890468-06601003.
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Abstract This contribution examines the lexeme ἡ ἀπολύτρωσις in the top text of Paul’s doctrine of justification in Rom 3:21–31 exegetically. In particular, one should ask how the syntagma διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ in Rom 3:24b is to be translated correctly. The interpretation is based on the hermeneutical assumption of a translation of ἀπολύτρωσις with “free purchase” or “redemption”. It is important to consider whether the propositio generalis and especially the syntagma δύναμις … εἰς σωτηρίαν in Rom 1:16–17 can contribute aspects to the decision of this translation. Last but not least, it is asked which fields of imagination are called up by the urban Roman Christians through the use of the metaphor of ransom.
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Jońca, Maciej. "Recenzja monografii Piotra Alexandrowicza Kanonistyczne uzasadnienie swobody umów w zachodniej tradycji prawnej. Poznań: Wydawnictwo Naukowe UAM, 2020, stron 333." Krakowskie Studia z Historii Państwa i Prawa 14, no. 2 (2021): 268–70. http://dx.doi.org/10.4467/20844131ks.21.018.13526.
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Review of Piotr Alexandrowicz’s Book Canonistic Justification of Freedom of Contract in the Western Legal Tradition. Poznań: Wydawnictwo Naukowe UAM, 2020,333 Pages The inspiring monograph of Piotr Alexandrowicz entitled “Canonistic Justification of Freedom of Contract in the Western Legal Tradition” clearly shows that the true creators of freedom of contract were not ancient Roman jurists or emperors, but medieval canonists. Based on Christian moral theology, they built the unique doctrine of obligations without which it is quite difficult to imagine contemporary legal transactions. Their thought was subsequently taken up and further developed by modern thinkers.
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Simuț, Corneliu C. "J. I. Packer’s Theology of Justification—His Reception and Appropriation of a Classic Protestant Doctrine." Religions 14, no. 12 (November 21, 2023): 1442. http://dx.doi.org/10.3390/rel14121442.
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This article is a systematic overview of Packer’s theology of justification from the perspective of descriptive, analytical, and critical methodologies. A series of books written by Packer were investigated in order to identify various references to justification, which led to a categorization consisting of six features (justification as the legacy of the Reformation, eternal status, a precursor of sanctification, trust in Christ, covenant reality, and a divine promise). Two of Packer’s most important books used for this research, Keep in Step with the Spirit: Finding Fullness in Our Walk with God (2005) and Concise Theology: a Guide to Historic Christian Beliefs (2011), also revealed the theological foundation of justification, which I present as the two pillars on which Packer’s theology of justification stands: God’s being and Christ’s incarnation. These two pillars reveal not only God’s invisible being as Trinity but also his self-disclosure in Christ as an exclusive focus of the sinners’ belief of justification. The six features and the two pillars of Packer’s theology of justification demonstrate not only how he received and appropriated the classical Protestant teaching about God’s decision to consider sinners righteous despite their sins but also how it generates, through faith in Christ, a consistently new life.
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Lee, Jong–Tae. "Living Extra Se : Martin Luther’s Doctrine of Justification as Theology of Christian Life." Korean Journal of Christian Studies 105 (July 31, 2017): 227–45. http://dx.doi.org/10.18708/kjcs.2017.07.105.1.227.
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Nowosad, Sławomir. "War – Just or Justifiable? A Christian Orthodox Perspective." Studia Oecumenica 16 (December 26, 2016): 113–22. http://dx.doi.org/10.25167/so.3205.
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Being sent to the world Christianity had to determine its moral assessment of different worldly realities, war and peace among them. While the Western tradition rather early developed a just war doctrine, the East took a different path. War has constantly been perceived as evil though in some circumstances necessary and hence justifiable (but strictly speaking neither “just” nor “good”). Both the Greek Fathers and later Eastern authors and Church figures, like Ecumenical Patriarch Bartholomew, would develop their understanding of warfare as “irrational” and an obstacle on every Christian’s path to theosis. The Russian Orthodox Bishops’ The Basis of the Social Concept is a rare example of a more elaborated theory of the justification of warfare.
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Ciccotti, Jesse. "Arne Redse, ‘Justification by Grace Alone’ Facing Confucian Self-Cultivation: The Christian Doctrine of Justification Contextualized to New Confucianism." Studies in World Christianity 26, no. 2 (July 2020): 206–8. http://dx.doi.org/10.3366/swc.2020.0301.
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Briggs, Richard S. "The Christian Hermeneutics of Cranmer’s Homilies." Journal of Anglican Studies 15, no. 2 (June 28, 2017): 167–87. http://dx.doi.org/10.1017/s1740355317000109.
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AbstractThis article explores some of the hermeneutical resources of the two official books of homilies, authorized to be preached in the BCP communion service. The historical contexts and successive editions of the books are explained, and a focused reading is offered of the key texts relevant to the interpretation of Scripture. Some consideration is given to other related texts that highlight Cranmer’s hermeneutical approach. It is suggested that Cranmer’s use of Scripture is not in practice the approach he commends in the first homily, but is driven by concerns with attaining the ‘right’ doctrine of justification. A key issue is the interplay between readerly character, deferral to wise readers, and the pressure of the text against particular traditions. It is argued that the Books of Homilies here offer rich material for reflection upon the nature of Christian hermeneutics in one particular ecclesial tradition, and indicate an Anglican approach to Scripture that has much to offer.
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Sansom, Dennis Lee. "Christian Theodicy: A Critique of William Gass’s Anti-Theology." Religions 14, no. 1 (December 20, 2022): 2. http://dx.doi.org/10.3390/rel14010002.
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This paper presents a justification for a Christian theodicy. It starts by critiquing William H. Gass’s depiction of Christianity as superstitious, ignorant, and evil. It shows that his view is based on a caricature (that is, God as a quasi-gnostic Demiurge) of the Christian understanding of God and evil and totally ignores and misses the contributions of (what I call) the Classical View of theodicy within the Christian intellectual tradition (that is, from Origen to Karl Barth). I also evaluate the underlying nihilism of Gass’s writings as self-refuting and furthermore argue that a Christian theodicy overcomes this nihilism and encourages a “vocation of the good”.
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Studebaker, Steven. "The Pathos of Theology as a Pneumatological Derivative or a Poiemata of the Spirit? A Review Essay of Reinhard Hütter's Pneumatological and Ecclesiological Vision of Theology." Pneuma 32, no. 2 (2010): 269–82. http://dx.doi.org/10.1163/157007410x509155.
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AbstractReinhard Hütter is a leading theologian who has made important contributions to ecclesiology, pneumatology, and Christian rationality, but his most fundamental one is to the nature of theology and theological method. What makes his work of particular interest to Pentecostals is its attempt to give theology a pneumatological and ecclesiological ground. He suggests that the pathos of theology is doctrina and core church practices; theology receives its character and content from church doctrine and practices. Although successful in respect to his ecclesiological program, his proposal does not give theology a direct pneumatological ground and pathos. Nevertheless, his notion that theology receives its pathos from church doctrine and practices can be adapted to suggest a pneumatological pathos of Christian experience and theology. The result is a proposal that the Holy Spirit conditions the pathos of Christian experience and theology, which provides a theological and explicitly a pneumatological pathos not only for Pentecostal experience and theology but also for the role of Pentecostal experience in developing a uniquely "orthopathic" ecumenical contribution to Christian theology.
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Chamberlain, Jeffrey S. "Moralism, Justification, and the Controversy over Methodism." Journal of Ecclesiastical History 44, no. 4 (October 1993): 652–78. http://dx.doi.org/10.1017/s0022046900077848.
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When asked why he objected to the preaching of George Whitefield, Parson Adams, Henry Fielding's paradigmatic parish priest in Joseph Andrews, replied that Whitefield ‘set up the detestable doctrine of faith against good works’. He went on to say that in his opinion ‘a virtuous and good Turk, or heathen, are more acceptable in the sight of their Creator than a vicious and wicked Christian, though his faith was as perfectly orthodox as St Paul's himself’. This literary anecdote illustrates the caricatures that developed in the wake of the Methodist revival: Methodists were portrayed as ‘solafideists’ and antinomians while traditional Anglicans were characterised as moralists. Both sides in the dispute felt obliged to attack the other, with the result that straw men were often set up in order to be knocked down. There were substantive differences between the Methodists and other Anglicans, but these were frequently exaggerated on both sides for the purpose of emphasising the severity of the opponent's error. And often these substantive differences were ignored altogether in favour of contrived and inflammatory charges.
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Mostert, Christiaan. "Catholicity of the Church and the Universality of Theology." Pacifica: Australasian Theological Studies 16, no. 2 (June 2003): 123–36. http://dx.doi.org/10.1177/1030570x0301600201.
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The issue addressed in this essay is that of the Christian character or identity of Christian theology. Its “arguing partner” is that range of theological endeavours in which the particular context of a theological production is accentuated at the cost of under-valuing its necessary correlate, its Christian or “catholic” character. The essay offers a justification for a concern about “orthodoxy” - though not as an alternative to “orthopraxis” - for it still matters in all theology that God be spoken of rightly, which is to say faithfully. Christian theology should therefore not abandon its connection with Christian doctrine, even though the boundaries of theology may extend further than the boundaries of doctrine. There is, of course, no easy move from the universality of the Gospel to the universal validity of any particular articulation of this Gospel. However, it is argued that a modest claim for universality is both permitted and required by the double premise that all theology is in some sense church theology and that the church confesses itself to be “catholic”. Support for such a position is found in the work of Robert Schreiter, a strong proponent of “local” theologies, who in recent work has also argued for a necessary engagement with the “tradition” and has identified new kinds of universal theology. Appeal is made also to the ancient idea of a regula fidei. None of this conflicts with the contextual nature and responsibility of theology, but “contextual” should never be equated with “narrow”, let alone “isolationist”.
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Ng, Peter Tze Ming. "‘Justification by Grace Alone’: Facing Confucian Self-Cultivation — The Christian Doctrine of Justification Contextualized to New Confucianism, written by Arne Redse." Exchange 45, no. 3 (August 17, 2016): 304–5. http://dx.doi.org/10.1163/1572543x-12341407.
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Mansini, Guy. "Book Review: Iustitia Dei: A History of the Christian Doctrine of Justification 1: Beginnings to 1500." Theological Studies 49, no. 1 (March 1988): 160–61. http://dx.doi.org/10.1177/004056398804900113.
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Novák, Lukáš. "Qui melius scit exponere, exponat!" Studia Neoaristotelica 19, no. 2 (2022): 139–76. http://dx.doi.org/10.5840/studneoar20221923.
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John Duns Scotus’s famous doctrine of the formal distinction has a twofold justification: a theological one, stemming from the necessity to express coherently the Christian doctrine of the Holy Trinity, and a metaphysical one, according to which formal distinction is a necessary condition of the abstraction of universal (objective) concepts from individuals. This paper is a detailed analysis of this latter argument, presented by Scotus in Questions on Metaphysics VII, q. 19. Scotus apparently demolishes the alternative theory of intentional distinction proposed by Henry of Ghent, but not without first attempting to defend it in as refined and powerful form as possible. Given that Henry’s notion of intentional distinction is substantially the same as later Thomits’s “distinctio rationis ratiocinatae”, this rises questions about the validity about the latter notion, both in the context of Scotism (such as in the thought of Bartolomeo Mastri) and in genereal.
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Richie, Tony. "Radical and Responsible." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 216–35. http://dx.doi.org/10.1163/17455251-02301005.
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The contemporary global ecological crisis is a pressing concern for Christian theology. This essay proposes an activist approach that relates ecotheology to the classic doctrine of creation. Further, it mines the Wesleyan-Pentecostal heritage and theological trajectory for a faithful and effective approach for addressing relevant environmental concerns. Finally, it concludes with a summative reflection on the precise shape of a Wesleyan-Pentecostal ecotheology. The result is a constructive proposal for advancing Pentecostal contributions to ecotheology.
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Anderson, Trevor. "C. S. Lewis and Penal Substitution: A Problem Case for New Calvinist Theology." Evangelical Quarterly 88, no. 4 (April 26, 2017): 285–304. http://dx.doi.org/10.1163/27725472-08804001.
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I examine the general goodwill that the New Calvinist movement feels toward C. S. Lewis, and identify what I see as an anomaly in it. I argue that New Calvinists have good reason, based on their theology, to reject C. S. Lewis as an evangelical Christian on account of his doctrine of the atonement, and that their justification for not doing so is unsatisfactory. I engage the work of John Piper and Douglas Wilson as representatives of the movement, and show that in attempting to justify Lewis they misrepresent his beliefs. However, I then argue that they are nevertheless right in their insight that Lewis is ‘someone special’ who must be a Christian regardless of his problematic beliefs. Rather than engage in attempts to justify and explain away these important theological differences, I suggest that New Calvinists should think of them as anomalies which can be used to critically examine their own theology.
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Bondzhev, Asen. "The Life of Orpheus – Contributions to European Culture." Open Journal for Studies in History 5, no. 2 (December 28, 2022): 41–50. http://dx.doi.org/10.32591/coas.ojsh.0502.03041b.
Повний текст джерелаАнотація:
Orpheus is one of the greatest historical contributions of the Thracians in European culture. He is much more than a talented poet and singer. He is a religious reformer, a priest and a Teacher, who transmits valuable knowledge to humanity. This study presents his life and influence on philosophers such as Pythagoras and Plato, the development of this influence during the Middle Ages and the Renaissance, and analyzes some Orphic tablets of eschatological nature. The roots of Orphic teachings are so deep, that some missionaries of the new Christian faith had to use the image of Orpheus in their desire to baptize pagans. Orpheus comes to walk the most difficult path – spreading the doctrine of salvation of the human soul, which remains one of the highest achievements of European culture and a hope for its humane future.
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Cooley, Steven D. "Applying the Vagueness of Language: Poetic Strategies and Campmeeting Piety in the Mid-Nineteenth Century." Church History 63, no. 4 (December 1994): 570–86. http://dx.doi.org/10.2307/3167631.
Повний текст джерелаАнотація:
Methodist studies of the last four decades have insisted that Methodism be seen as a distinctive intellectual tradition with its own integrity. These studies have corrected the excesses of an earlier experiential interpretation. Although some may still characterize Wesley's Christianity as “almost totally devoid of intellectual content,” the subjects of Wesley, of Methodism, and of the American Holiness Movement can now no longer be reduced to merely an unreflective warm-hearted piety. Current studies have especially highlighted several distinct Wesleyan theological developments. These include the displacement of election and predestination by a religious assurance from the witness of the spirit, the tension between salvation by holy living and salvation by faith alone, an emphasis on vital Christian experience in theological reflection, and especially the development of a Protestant understanding of Christian perfection or holiness. As Henry Rack states, Wesley “softened the hard edges of Calvinism” with an Arminian accent and moved the center of Protestantism so that justification became “the door into the pilgrimage of holiness” rather than the Lutheran cradle or the Calvinist promise. Wesley's prominence in Jaroslav Pelikan's history of Christian doctrine indicates the growing acceptance of this Methodist intellectual history.
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Hegstad, Harald. "Arne Redse: ‘Justification by Grace Alone’ Facing Confucian Self-Cultivation: The Christian Doctrine of Justification Contextualized to New Confucianism. Studies in Systematic Theology 18." Teologisk tidsskrift 7, no. 01 (March 23, 2018): 86–88. http://dx.doi.org/10.18261/issn.1893-0271-2018-01-07.
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Ilya, Demin. "The Concept of Power in Russian Conservatism and Liberalism (Based on the Works of L.A. Tikhomirov and B.P. Vysheslavtsev)*." Almanac “Essays on Conservatism” 1 (February 1, 2022): 308–19. http://dx.doi.org/10.24030/24092517-2022-0-1-308-319.
Повний текст джерелаАнотація:
The article provides comparative analysis of the two interpretations and methodological strategies of substantiating the idea of power, presented in the philosophical and political concepts of L.A. Tikhomirov and B.P. Vysheslavtsev. Both philosophers considered the concept of power in the general context of the Christian worldview and raised the question of the moral justification of power. In Tikhomirov’s concept power, where it is the primary fact of social life, it receives moral justification through service to God and the moral ideal of the nation. Power is justified to the extent that it is the power of the ideas, of ideocracy. In Vysheslavtsev’s political philosophy, on the contrary, the incompatibility of the ideocratic model of state power with the Christian doctrine of freedom is affirmed, and power receives relative justification insofar as it is sublimated and actually annihilated in law. Tikhomirov considered power as the primary and constitutive principle of social life which is not opposed to the idea of the independence of personal existence. Vysheslavtsev, on the other hand, saw the essence of power in heteronomous coercion, incompatible with the presumption of freedom and dignity of an individual. The incompatibility of the two interpretations of power is explained not only by the fact that Russian philosophers defined the scope of the concept of “power” in different ways, but also by the fact that they were guided by different philosophical and anthropological presumptions. Tikhomirov proceeded from the concept of man as a being striving not so much to rule over others but to submit to the supreme power of an idea, while Vysheslavtsev saw the primary and natural intention of the human self in the rebellion against heteronomous commanding order.
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Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.
Повний текст джерелаАнотація:
The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.
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Porter, Jean. "Natural Law as a Scriptural Concept." Theology Today 59, no. 2 (July 2002): 226–43. http://dx.doi.org/10.1177/004057360205900205.
Повний текст джерелаАнотація:
We typically regard biblical and natural-law ethics as two distinct approaches to Christian moral reflection. Yet, for the scholastic theologians of the high Middle Ages, the natural law was a scriptural doctrine, in the sense that the existence of a natural law is attested in Scripture. Furthermore, these scholastics took some of their starting points and substantive content, as well as justification for their systematic reflections on the natural law, from these scriptural attestations. I have argued for this point in more detail elsewhere, and I summarize these arguments in the first section of this essay. The main aims of this article are to draw out some of the theological implications of the scholastics' approach to the natural law and more particularly to explore its implications for the interpretation of Scripture itself.
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Yusuf, Jibrail Bin, and Hassan Shakeel Shah. "Eternity of the Word of God: Exploring a Common Theme in Judeo-Christian and Muslim Theological Discourse." Journal of Islamic Thought and Civilization 13, no. 2 (December 30, 2023): 335–53. http://dx.doi.org/10.32350/jitc.132.22.
Повний текст джерелаАнотація:
Emerging religions typically lack an established theology initially. Their theology develops gradually; and Islam exhibits traces of influence from earlier belief systems. Therefore, some novel concepts in Muslim theology emerged through the contributions of converts from other faiths. The second and third centuries AH were the formative periods, after which thought degenerated into a split of hairs. Religion was in a ferment, which brought in many strange ideas. Nonetheless, some Muslim scholars disagree that even Judaism and Christianity had some influence on certain Muslim worldviews. Focusing on the doctrine of eternity of the Qur’ān, this paper finds out the extent to which not only Judaism and Christianity but even Greek philosophical principles had some influence on certain Muslim beliefs. The methodology was historical reasoning and analysis of facts in Greek, Judaism, Christianity, and Islam. The aim is to go beyond the semantic surface into the inner reaches of these traditions to see exactly where the notion of scriptural eternity is anchored. The paper draws attention to the fact that examining the theories about the Qur’ān in the light of inter-textual reasoning with the bible and pre-biblical literature produces interesting data for the Islamic theology of inclusivism although cross-cultural nexus with certain theories about the Qur’ān and Islam in general is rejected by Muslim researchers. The paper revisits the debate and traces the origin of the doctrine arguing that it has possible connections with Greek and Judeo-Christian beliefs. It also appraises some of the arguments of the principal theological groups that defended or refuted the doctrine, respectively.
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Harefa, Julitinus, and Meniati Hia. "Kerajaan Seribu Tahun Dalam Perspektif Kaum Injili." Jurnal Missio Cristo 5, no. 1 (April 28, 2022): 72–85. http://dx.doi.org/10.58456/missiocristo.v5i1.25.
Повний текст джерелаАнотація:
In the Millennial Era, some Christian theologians have forgotten and abandoned the doctrine of the Millennial Kingdom which in fact was inherited from the early church fathers. Even more, narrowed and sharper differences are caused by this doctrine, thus creating suspicion among the people through hypocritical Bible texts for self-justification. The presence of this scientific work aims to find out again the main points of truth contained in the Thousand Years doctrine written in God's Word. Whether the Millennium Kingdom is an event that will occur in the future or is currently taking place. In hermeneutic language, whether this Millennial Kingdom is literal (literal) or figurative (figuratively). Therefore, to restore the interest of Christian theologians regarding the attitude towards the Millennial doctrine, a comparative study of the three Millennials is needed which will be presented in the following discussion. For the approach to this study, the author uses library research methods. These efforts will provide an overview for readers to determine how to determine which one is closest to and in accordance with Bible truth.
Abstrak Bahasa Indonesia
Di Era-millenial beberapa teolog Kristen telah melupakan dan meninggalkan doktrin tentang Kerajaan Seribu Tahun yang notabene warisan dari para Bapa-bapa gereja mula-mula. Bahkan semakin mengerucut dan tajam perbedaan yang ditimbulkan oleh doktrin ini, sehingga menciptakan suasana mencurigai diantara umat dengan memunafikkan teks-teks Alkitab demi pembenaran diri. Kehadiran karya ilmiah ini bermaksud untuk merenungkan kembali pokok-pokok kebenaran yang terkandung dalam doktrin Kerajaan Seribu Tahun yang dituliskan dalam Firman Tuhan. Apakah Kerajaan Seribu Tahun merupakan peristiwa yang terjadi diwaktu yang akan datang atau sedang berlangsung. Dalam bahasa hermeneutiknya, apakah Kerajaan Seribu Tahun ditafsirkan secara harafiah (literal) atau Figuratif (kiasan). Oleh sebab itu, untuk mengembalikan minat para teolog Kristen terkait pengambilan sikap yang tepat pada doktin Millenial dibutuhkan studi perbandigan diantara ketiga paham Millenial yang akan dipaparkan pada pembahasan berikutnya. Untuk pendekatan pada kajian ini penulis menggunakan metode penelitian literatur. Upaya tersebut akan memberikan gambaran kepada para pembaca untuk menentukan sikap doktrin mana yang paling mendekati dan sesuai dengan kebenaran Alkitab.
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MacNeil, Adam. "Felix Mendelssohn’s Religious Hybridity Revealed Through His Oratorios." Nota Bene: Canadian Undergraduate Journal of Musicology 15, no. 1 (June 18, 2022): 100–114. http://dx.doi.org/10.5206/notabene.v15i1.15034.
Повний текст джерелаАнотація:
Over the course of the last century, scholars and musicologists have debated the piety of Felix Mendelssohn. It is plausible to argue that Mendelssohn was purely Jewish, and that his musical contributions to the liturgy of the Christian Church are merely a consequence of cultural pressure and widespread Anti-Semitism. However, it is also conceivable that Mendelssohn not only embraced the Christian tradition for himself, but also endeavoured to reform its theology and doctrine. How then, should we understand Mendelssohn’s faith? Given that the oratorio functions as a vehicle for religious expression, I employ three of Mendelssohn’s most widely discussed oratorios as the main subjects of the paper’s investigation. By analyzing the text, musical characteristics, and historical context of Mendelssohn’s St. Matthew Passion, Paulus, and Elias, I explore the ways in which Mendelssohn was deeply and inwardly conflicted with his faith. Moreover, such oratorios illustrate how Mendelssohn’s religious discernment was a non-linear evolutionary process; by the time Mendelssohn composed Elias (1846), his trajectory of religious discernment culminated in the reconciliation of both the Jewish and Christian aspects of his identity. While Mendelssohn’s music narrates the ancient Judeo-Christian story, it also simultaneously exposes his own account of religious polarization and the subsequent desire for harmonization.
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Thomas, John. "Just War Doctrine – Relic or Relevant?" Russian Journal of Philosophical Sciences 63, no. 11 (March 15, 2021): 7–38. http://dx.doi.org/10.30727/0235-1188-2020-63-11-7-38.
Повний текст джерелаАнотація:
In the article, I examine the relevance of Just War Doctrine to contemporary conflicts. Just War Doctrine, which grew out of Western Christian thinking, presupposes that evil might be confronted with force, if there is no alternative way to restore a just order. But modern trends call into question the certainty and universality of this doctrine. On the one hand, ideas of moral relativism and comparative justice have become more widespread, potentially undermining the use of the notions “just” and “justified” in relation to military conflicts. On the other hand, the nature of war is changing, as warfare is no longer only kinetic in character. I offer examples of how the evolving character of warfare challenges the traditional understanding of Just War Doctrine. For example, there is the growing threat of cyber warfare, but the ethical criteria for its use are not defined. In relation to Just War Doctrine, questions of whether and when pre-emptive cyber attack is permissible arise, what should constitute legitimate targets of cyber warfare and to what degree collateral damage could be acceptable. Another challenge to the traditional understanding of Just of War Doctrine was the putative doctrine of humanitarian intervention. Prima facie, humanitarian interventions do not comply with ius ad bellum criteria of Just War Doctrine, because of the absence of a direct military threat to the intervening state. The justification of humanitarian intervention is based on the assertion of an intolerable violation of accepted values. The weakness of such approach, as discussed in the article, is that it implicitly assumes that one protagonist’s values are superior to others. A further example of emerging challenges to Just War Doctrine is the phenomenon of hybrid war, a term used to describe a type of conflict that is multi-faceted and in which kinetic warfare is not dominant. The orchestration of several strands of conflict, each designed to be below the threshold to provoke a military response, exploits the absence of legal and ethical norms regulating such activity. I conclude the article by suggesting that, firstly, for Just War Doctrine to remain relevant, it should be expanded to include harms caused by non-kinetic actions, and, secondly, the distinctions between the states of war and peace should be redefined to reflect the changing character of war more accurately.
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Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.
Повний текст джерелаАнотація:
Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.
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Demin, I. V. "The Concept of Power in the Philosophical and Political Concepts of L.A. Tikhomirov and B.P. Vysheslavtsev." Solov’evskie issledovaniya, no. 2 (2022): 87–106. http://dx.doi.org/10.17588/2076-9210.2022.2.087-106.
Повний текст джерелаАнотація:
The article provides a comparative analysis of two interpretations and methodological strategies for substantiating the idea of power, presented in the philosophical and political concepts of L.A. Tikhomirov and B.P. Vysheslavtsev. A problem-thematic method of analysis and presentation of the material in the research process was used. The article substantiates the thesis that both philosophers considered the concept of power in the general context of the Christian worldview and raised the question of the moral justification of power. The author shows that in L.A. Tikhomirov's conception, power, being the primary fact of social life, receives moral justification through service to God and the moral ideal of the nation; power is justified to the extent that it is the power of the idea, ideocracy. The article analyzes B.P. Vysheslavtsev's thesis about the incompatibility of the ideocratic model of state power with the Christian doctrine of freedom. The article shows that L.A. Tikhomirov considered power as the primary and constitutive principle of social life, not opposed to the idea of independence of personal existence; B.P. Vysheslavtsev, on the other hand, saw the essence of power in heteronomous coercion, incompatible with the presumption of the freedom and dignity of the individual. As a result of the study, it was concluded that the incompatibility of the two interpretations of power is explained not only by the fact that Russian philosophers defined the scope of the concept of "power" in different ways, but also by the fact that they were guided by various philosophical and anthropological presumptions. The author shows that L.A. Tikhomirov proceeded from the understanding of a person as a being striving not so much to rule over others, as to submit to the supreme power of an idea, while B.P. Vysheslavtsev saw the primary and natural intention of the human self in rebellion against a heteronomous authoritative order.
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Marcinkowski, Christoph. "Joseph Cardinal Ratzinger [Pope Benedict XVI] - Truth and Tolerance: Christian Belief and World Religions." ICR Journal 1, no. 4 (July 15, 2010): 724–27. http://dx.doi.org/10.52282/icr.v1i4.717.
Повний текст джерелаАнотація:
Pope Benedict XVI has dealt in quite a number of his works with the issues of secularisation and contemporary religious and cultural identity. Many of these works are now also readily accessible in English. It would be a rewarding task to collate his approach with those of thinking representatives of contemporary Muslim thought. In Truth and Tolerance, Benedict - still Prefect of the Congregation for the Doctrine of the Faith at the time when its original German edition went to the press - presents, aside from some new contributions, milestone-articles that he has published over the last 15 years in the field of ‘theology of religions’ in various journals. What Benedict has to say about interfaith relations today might also be of interest to the audience of this journal, since he is in the Muslim world - usually exclusively (and perhaps selectively) - associated with his 2006 ‘Regensburg lecture’ which was perceived by some as misrepresenting the religion of Islam.
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Xiao, Jie. "Literati Ingredients in the 17th-Century Chinese Christian Paintings." Religions 15, no. 4 (March 22, 2024): 383. http://dx.doi.org/10.3390/rel15040383.
Повний текст джерелаАнотація:
In this paper, the modification methods of the Chinese Christian painting created by the missionaries in the late Ming Dynasty (1573–1644) were analyzed with the Chinese Catholic studies of the “Song nianzhu guicheng” and the “Tianzhu Jiangsheng Chuxiang Jingjie”. After carefully studying the differences between the Chinese Christian painting and the original European version, the study shows that these Chinese Christian paintings were integrated with the Chinese literati paintings’ elements and literati symbols, which include the “Yudiancun” (raindrop texture stroke), “Pimacun” (hemp-fiber texture stroke), “landscape screen” (painted screens with natural landscapes), and the mark of Chinese famous literati such as Dong Qichang. These adjustments conducted by missionaries aimed to make religious paintings more in line with literati aesthetics, which could build connections between the missionaries and the literati community for proselytization. However, the missionaries neglected that the literati community certainly would not sacrifice the existing social order and the vested interest brought by the current Confucian culture to support new ideas of “liberty” and “equality” in the Catholic doctrine, which caused a huge setback in the missionary work since the Nanjing Teaching Case in 1616. This research makes significant contributions to the understanding of cultural exchanges in the 17th century through a detailed exploration of the adjustments made by missionaries in the visual representations within Chinese Catholic literature.
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Awad, Najib George. "Early Arabic Christian Contributions to Trinitarian Theology: The Development of the Doctrine of the Trinity in an Islamic Milieu." Islam and Christian–Muslim Relations 25, no. 3 (February 13, 2014): 397–99. http://dx.doi.org/10.1080/09596410.2014.882576.
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Krasheninnikova, O. A. "Peter I as a Spiritual Reformer of Russia." Russia: society, politics, history, no. 3(3) (August 11, 2022): 34–55. http://dx.doi.org/10.56654/ropi-2022-3(3)-34-55.
Повний текст джерелаАнотація:
The article aims to reconstruct the system of religious views of Peter I, and first of all, his understanding of the Christian doctrine of salvation and justification of man. The attitude to many other spheres of church life, in turn, depended on the solution of this theological issue. Having conceived to carry out a radical reform of Russian Church, Peter took measures aimed at the spiritual transformation of the Russian people, the restructuring of the national consciousness, their «new catechization». That is why he attached great importance to the task of creating a new type of catechism intended for spiritual enlightenment of the Russian people. Peter’s reform was based on the desire to purify the popular faith from «superstitions and prejudices,» which, in his opinion, included many canons and dogmas of the Orthodox Church. The analysis of Peter’s statements (as well as his ideologue Feofan Prokopovich) about Christianity and the Church allows us to conclude that Peter I’s religious ideas had features characteristic of the Protestant system of values, which he persistently sought to instill in his subjects.
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Estes, James M. "The Role of Godly Magistrates in the Church: Melanchthon as Luther's Interpreter and Collaborator." Church History 67, no. 3 (September 1998): 463–83. http://dx.doi.org/10.2307/3170941.
Повний текст джерелаАнотація:
Our knowledge of Melanchthon's thought on the role of godly magistrates in the church is surprisingly incomplete, despite the generally acknowledged importance of that thought. Most Reformation scholars are familiar with Melanchthon's argument that the Christian magistrate is, as custodian of both tables of the Law and as foremost member of the church, the incumbent of an office established for the sake of the church and thus burdened with responsibility for the establishment and maintenance of true religion. Most know too that this argument became the standard Lutheran justification for what is called the cura religionis of the magistrate. Few, however, are aware that it took Melanchthon a good decade to arrive at that doctrine, that he spent a further decade or so refining and developing it, and that during all that time there was an intimate connection between the content of his thought and the course of public events. The reason for this gap in our knowledge is that the history of the development of Melanchthon's thought on the religious duties of secular rulers has not yet been written.
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West, Helga Sofia. "Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway." Religions 11, no. 7 (July 9, 2020): 343. http://dx.doi.org/10.3390/rel11070343.
Повний текст джерелаАнотація:
Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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LaGrone, Matthew. "The Anglican Imagination of Matthew Arnold." Journal of Anglican Studies 8, no. 2 (September 7, 2009): 200–218. http://dx.doi.org/10.1017/s1740355309990040.
Повний текст джерелаАнотація:
AbstractThis essay is an attempt to write Matthew Arnold into the narrative of Anglican thought in the nineteenth century. Overviews of general religious thought in the Victorian era give an appropriate nod to Arnold, but the institutional histories of the Anglican Church have not acknowledged his contributions to defining Anglican identity. In many ways, this is quite understandable: Arnold broke with much of traditional Christian doctrine. But, and just as significant, he never left the Church of England, and in fact he was an apologist for the Church at a time when even part of the clergy seemed alienated. He sought to expand the parameters of permitted religious opinion to include the largest number of English Christians in the warm embrace of the national Church. The essay concludes that the religious reflections of Arnold must be anchored in an Anglican context.
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Aasi, Ghulam-Haider. "Muslim Contributions to the History of Religions." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 409–21. http://dx.doi.org/10.35632/ajis.v8i3.2603.
Повний текст джерелаАнотація:
History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...
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Andreeva, Larisa. "The Lynn White's challenge: African independent Churches (AIC) and ecological consciousnesSS." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2022): 123. http://dx.doi.org/10.31857/s086919080021538-8.
Повний текст джерелаАнотація:
This article examines the influence of the thesis of the American medieval scholar Lynn White that Christianity is responsible for environmental injustice and which has become a trigger for the formation of a new discipline in Christian theology - environmental theology and a new Christian environmental consciousness on the activities of African Independent Churches (AIC). On the African continent, it is the AICs who have made significant contributions to the development of contextual theology and environmental awareness. The main tenet of the African Independent Churches (AIC) after liberation from colonial dependence was that countries that received political liberation were to receive ecological liberation. However, it should be noted that still the main emphasis was placed on environmental action, which was an expression of the environmental consciousness of members of African independent churches. Attempts by African Independent Churches (AICs) to construct a system of ecological theology within contextual theology have relied on attempts to fit Christianity with the traditional African view, which traditionally defined certain trees, rivers, or animals as sacred or taboo. There are few such approaches in the literature on theological justification of ecology in churches initiated by Africans, but the ecological consciousness based on action has a well-rooted history in African independent churches and is, in fact, an Afro-Christian response to the challenge posed to Christianity by Lynn White.
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Schmidt, Stephanie. "Conceiving of the End of the World: Christian Doctrine and Nahua Perspectives in the Sermonary of Juan Bautista Viseo." Ethnohistory 68, no. 1 (January 1, 2021): 125–45. http://dx.doi.org/10.1215/00141801-8702396.
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Abstract This article considers questions of authorship in Juan Bautista Viseo’s “Second Sermon for Advent” about “frightful, and terrible signs” of Judgment Day. Although Bautista acknowledges important contributions by Nahua scholars in the production of his Nahuatl-language sermonary, he does not plainly recognize them as coauthors. However, the text itself registers indigenous perspectives. This sermon describes several natural phenomena, such as eclipses, comets, floods, windstorms, and earthquakes, as signs of the Apocalypse. For Nahuas, these phenomena similarly foretold disaster or correlated to storied calamities of ages past. Therefore, the sermon refutes ancestral teachings on celestial signs and age-ending cataclysms, distinguishing so-called lies from doctrinal truth. Yet other passages take a heterodox step in the opposite direction, reinforcing connections between Christian and native thought on world time and portents of doom, or citing figurative “signs” of ancestral tradition that speak to the theme of divine judgment. Such passages, this article demonstrates, suggest Nahua co-authorship.