The Politics of Paradise: Augustine's Exegesis of Genesis 1–3 Versus that of John Chrysostom

1985 ◽  
Vol 78 (1-2) ◽  
pp. 67-99 ◽  
Author(s):  
Elaine Pagels
Keyword(s):  
Human Being ◽  
Gregory Of Nyssa ◽  
Early Christian ◽  
John Chrysostom ◽  
The World ◽  
The Future ◽  
Genesis 1

Is a human being capable of self-government? Christians who defied the Roman government that hounded them as criminals emphatically answered yes. Early Christian spokesmen, like Jews before them and the American colonists long after, claimed to find in the biblical creation account divine sanction for declaring their independence from governments they considered corrupt and arbitrary. Unlike its Babylonian counterpart, the Hebrew creation account of Genesis 1 indicates that God gave the power of earthly rule to adam—not to the king or emperor, but simply to “mankind” (and some even thought this might include women). Most Christian apologists from the first through the fourth centuries would have agreed with Gregory of Nyssa who, following the lead of rabbinic tradition, explains that after God created the world “as a royal dwelling place for the future king” he made humanity “as a being fit to exercise royal rule” by making it “the living image of the universal King.”

scholarly journals Chryzostomowa terminologia wychowania

Vox Patrum ◽  
2009 ◽  
Vol 53 ◽  
pp. 337-391
Author(s):  
Ewa Osek
Keyword(s):  
New Testament ◽  
Strong Influence ◽  
Gregory Of Nyssa ◽  
Early Christian ◽  
Clement Of Alexandria ◽  
John Chrysostom

This paper is the study of the Greek terms using by John Chrysostom on rea­ring, upbringing, training and teaching of children. The analyse of these terms and their use in all the John Chrysostom's writings shows as strong influence of the Atttic writers' vocabulary (especiallty Platoʼs), even in his commentaries on the Scriptural verses, as of the early Christian litera­ture (New Testament, Clement of Alexandria, Gregory of Nyssa).

Awaking to Mutual, Reciprocal Need in Plague and Epidemic Disease: The Origins of Early Christian Health Care

2020 ◽  
pp. 002436392096295
Author(s):  
Sarah E. Becker
Keyword(s):  
Health Care ◽  
Communicable Disease ◽  
Christian Church ◽  
Epidemic Disease ◽  
Gregory Of Nyssa ◽  
Early Christian ◽  
Greco Roman ◽  
Physical Suffering ◽  
John Chrysostom ◽  
Human Need

While the early Christian Church demonstrates a deep desire to relieve physical suffering, the Greco-Roman world in which it developed lacked the same impetus to respond to human need, especially in the context of epidemic or communicable disease. Christianity’s dedication to health care, and its belief that assisting the sick constituted an absolute obligation, distinguished early Christianity from its contemporary cultural milieu which regularly ignored and excluded the sick. The novelty of the Christian approach to healing can be traced to the early church’s unique recognition of human need. This vision of human need, which ultimately replaced the secular Greco-Roman emphasis on reciprocal philanthropy and providing assistance only to the worthy, is clearly exemplified in the life of Christ, in responses to plague and in the writings of John Chrysostom and the Cappadocian Fathers Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus. An analysis of these sources demonstrates that the early Christian Church viewed the sick not only as persons to be assisted insofar as they shared a common human nature but also individuals necessary for the salvation of the broader community as a whole. The early church’s emphasis on reciprocal interdependence between healthy and sick eliminated the boundaries traditionally established between these two groups and transformed long-standing notions of contagious disease. Ultimately, the development of these attitudes toward the sick originates in a deeper truth which underlies the Christian healthcare tradition both in the ancient world and in the modern era: humanity’s profound and mutual need of God, before whom all are spiritually ill.

scholarly journals KONSEP KEBAHAGIAAN DALAM TASAWUF MODERN HAMKA

2020 ◽  
Vol 19 (2) ◽  
pp. 205
Author(s):  
Arrasyid Arrasyid
Keyword(s):  
Human Being ◽  
Comprehensive Understanding ◽  
Dynamic Development ◽  
Library Research ◽  
The World ◽  
The Future ◽  
Ancient Times ◽  
People Today

Happiness is an eternal concept that will always keep being up to date which means the concept of happiness will never be ended for discussion. Starting from ancient times, people today, and people in the future always want the same thing as happiness. The concept of happiness is not something new for both the world of Sufism and philosophy, therefore the concept of happiness experiences the dynamic development of the concept. Hamka is one of the scholars in Indonesia who discusses the concept of happiness, but Hamka has its own characteristics in explaining happiness. According to Hamka, happiness actually exists in every human being, happiness can be achieved from inside, not from outside, happiness that comes from outside of ourself is only as a complement to happiness inside, happiness can be achieved if humans always hone and develop tools which can be used to achieve happiness and these tools are religion, reason, and mind. These three things have a relationship with each other, if humans are able to develop these three things then humans can achieve happiness in their lives. In achieving happiness, these three things can be applied by using several methods namely zuhud, sincere, qana’ah and tawakal. The background of this research will explain the concept of happiness in the modern mysticism of Hamka. This research is a library research, and to make it more functional and useful, this paper will be equipped by a description method, interpretation and analysis of data in detail for each problem raised, therefore it can obtain a comprehensive understanding.

scholarly journals PEMAKNAAN AGAMA DAN BUDAYA SAINTIFIK DALAM PEMBELAJARAN KURIKULUM 2013

2018 ◽  
Vol 11 (1) ◽  
pp. 63-90
Author(s):  
M. Makhrus Ali
Keyword(s):  
Religious Education ◽  
Future Development ◽  
Natural Law ◽  
Science And Religion ◽  
Islamic Education ◽  
Human Being ◽  
Cultural Conditions ◽  
The World ◽  
The Future

This article wants to show that the transformation of Islamic Education towards the process of Integration of science and religion is relevant and concerned for the future development of Islamic religious education. Agree with post positivism which argues that science is actually a condition with nterests. Science should not only be oriented to science, but it can be used to improve socio-cultural conditions that are unfair and inhuman. Reality as a subjective matter, constructed, interpreted and not found. The human being is a composer of the world, giving meaning to the world, not limited by natural law and having a construct of meaning. Whereas the scientific structure is based  on daily knowledge, inductive, ideographic, interpretation, and not value free. The aim is to interpret the world, understand life, emphasize meaning and understanding.Keywords: Agama, Budaya Saintifik, Pendidikan Integratif, Kurikulum 2013

scholarly journals Philosophy of Education: Cosmism in the System of Philosophical Knowledge

2020 ◽  
Vol 31 (1) ◽  
Author(s):  
Halyna Berehova
Keyword(s):  
Higher Education ◽  
Philosophy Of Education ◽  
Human Being ◽  
Evolutionary Processes ◽  
World Picture ◽  
The World ◽  
The Future ◽  
Cultural Functions ◽  
The Universe

In this article, the attention is concentrated exactly on cosmism and its variations, and also on its role and place in the system of philosophical knowledge which is proposed to be studied in the establishments of higher education. The questions for discussion about the role and place of cosmism in the content of higher education are put forward: Is it necessary for students to study cosmism? Should this knowledge be given in courses? How should it be given for apprehension? Philosophical knowledge is stated to be used as an instrument to form worldview orientations of the future man being able to secure the survival of civilization and mankind. Firstly, the ideas of cosmism help regard the human being as a component of the Cosmos, determine his role and place in the evolutionary processes of the Universe, discover the influence of cosmic forces upon him and the human civilization. Secondly, the ideas of cosmism in the structure of philosophical knowledge carry out humanistic and cultural functions: they complete building the world picture (as scientific, as universal) in the student’s consciousness.

Plays

2020 ◽  
pp. 370-383
Author(s):  
Frances Clemson
Keyword(s):  
Social Life ◽  
Human Being ◽  
Outward Appearance ◽  
Christian Doctrine ◽  
Art Form ◽  
Dramatic Form ◽  
The World ◽  
The Future ◽  
Dramatic Performance

This chapter discusses Christmas plays and playing in theatres and courts, streets and churches. As an embodied art form, dramatic performance is able to powerfully convey the central Christian doctrine that God was born into the world as a human being, the Word made flesh. The fleshiness of the dramatic form has made performances of the Nativity controversial at times. The chapter explores dramatic treatments of Christ’s birth, before turning to the festive and playful nature of the Christmas season. Christmas playing has often involved joyous interruptions to the regular routines and order of social life, such as in the Feast of Fools. In some plays, however, an outward appearance of festivity disguises a more troubling narrative. The chapter concludes by considering Christmas plays as ‘gathering time(s)’. Christmas brings people together; it also draws together memories of past celebrations and hopes for the future. The stage offers its own modes of gathering, for characters and audiences, to discover together what Christmas means to them.

Il Dio Creatore nelle testimonianze esamerali di Teofilo di Antiochia e Clemente di Alessandria

Augustinianum ◽  
2018 ◽  
Vol 58 (1) ◽  
pp. 7-44
Author(s):  
Matteo Monfrinotti ◽  
Keyword(s):  
Early Christian ◽  
Working Through ◽  
Clement Of Alexandria ◽  
The World ◽  
Genesis 1 ◽  
The Creation ◽  
God The Father ◽  
The One ◽  
The Universe ◽  
The Way

Early Christian authors were challenged by the impenetrable question of the origin of the world, but persevered in tracing the creation of the universe back to the one and only God. Part of their response was to defend the truth of God, the Father and Creator by meditating and commenting on the biblical account of the six days of creation. The commentaries on the Hexameron which we have are by Theophilus of Antioch and Clement of Alexandria. Theophilus, author of the oldest commentary on Genesis 1:1-25, pursues a primarily apologetic aim in favour of Christian monotheism and of faith in God who, through his Logos, is the Creator of all things; Clement, through statements scattered throughout his works, confirms in opposition to Gnostic-Marcionite ditheism that God the Father, working through the Logos, created the universe according to a plan of salvation whose fulfillment will be redemption at the end of time. Exegesis is combined with theology and – on the basis of a philosophical substratum which also includes predominantly Judaic traditions – translates into principles which will later open the way to protological reflection.

scholarly journals N.A. Berdyaev and M. Scheler: Philosophical and Anthropological Approaches to the Problem of Theodicy

2020 ◽  
Vol 63 (8) ◽  
pp. 143-159
Author(s):  
Kirill A. Martemianov
Keyword(s):  
Religious Orientation ◽  
World History ◽  
Main Role ◽  
Human Being ◽  
Max Scheler ◽  
Main Obstacle ◽  
Early Christian ◽  
The World ◽  
God's Call ◽  
Insight Into

The article considers the approaches to theodicy’s problem of Russian and German philosophers with clear religious orientation: Nikolai Alexandrovich Berdyaev and Max Scheler. However, for more explicit insight into our topic we found, the article provides the general overview of theodicy tradition (Augustine, Thomas Aquinas, Leibniz). Standpoints of these thinkers living in different epochs are linked by the steady belief in a reasonability of the world created by God. The main obstacle to acceptance of this argumentation is the problem of evil’s existence. The way of thinking that has the goal to demonstrate the world’s perfectness presumes either necessity of evil as a mean (for good’s revealing) or the evil’s insignificance or even its illusiveness, which is the result of “too human” perspective. Such ways of thought have become impossible since the second half of 19th century, when the concrete person’s experience (not a separated from it thought) had been recognized as a main source of philosophy. In Russian culture, this attitude became widespread after F.M. Dostoevsky, in German culture – after F. Nietzsche. Berdyaev and Scheler inherit the impulse of their thought. Distinctive feature of religious philosophies of Berdyaev and Scheler (compared to early Christian and Western philosophical and theological traditions) is conceptualization of the assertion of God’s need in human being, for God is in the process of becoming, is in the inner move toward full self-realization. And human being, who is capable to adopt or to reject the God’s “call,” is the crucial stage of God’s formation. For this tradition of theodicy, exactly human creative act and the direction of this act have the main role in world history.

scholarly journals Miejsce niewolników w rodzinie chrześcijańskiej według Jana Chryzostoma

Vox Patrum ◽  
2009 ◽  
Vol 53 ◽  
pp. 259-270
Author(s):  
Jerzy Duda
Keyword(s):  
Social Economic ◽  
Human Being ◽  
Christian Church ◽  
Early Christian ◽  
Roman Society ◽  
The Social ◽  
John Chrysostom ◽  
Economic State ◽  
Christian Family ◽  
Free People

The early Christian Church did not take up any revolutionary action aiming at reforming or abolishing the so much bound with the Roman society structure slavery. Instead, it worked out a new ‘theoretical’ and characterized by humanism attitude, which is reflected and strengthened by John Chrysostom. The ‘golden mouthed’ admits that slavery is a binding and allowed by God’s Providence state, and he accepts the power of a master over a belonging to the Christian family slave. A slave should not rebel against his unjust situation but try to serve his master and family as if he actually saved his Saviour Redeemer. And that is because slaves are in nature free people and as any other people are the children of the same God. That is why he demands treating a slave as a human being and respecting his dignity. Also, he suggests a new notion of a slave being a good and obedient to his master person since, as he be­lieves, a change in the present negative stereotype will contribute to some improvement in the existential situation, or in some time may lead to the reform of the social-economic state system.

scholarly journals PSYCHOGENITY OF THE HUMANIZED ENVIRONMENT

2016 ◽  
Vol 10 (2) ◽  
pp. 60-61
Author(s):  
Sergiy Boltivets
Keyword(s):  
Social Environment ◽  
Mutual Influence ◽  
Human Life ◽  
Human Being ◽  
Human Environment ◽  
Psychological Science ◽  
The Social ◽  
The World ◽  
The Future

The future of psychological science as we see it depends on our ability to understand the phenomenon of psychogenity of man and of the groups of people in their significance to himself and to every other human being. Psychogenity as we define it, is an ability of the humanized environment to create, reflect, transform, save and expose the constellation of psychic manifestations of the own natural essence of every man as a psychological unity. We consider the humanized environment in the sense broader than that of the social environment as we keep in mind not only the mutual influence of people, but also the fact that human life is mediated by the human environment. The latter is one of the most important components equilibrating human psychogenity, the world exists for man only in its humanized sense.

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