Apollinarius, Gregory of Nazianzus, and Gregory of Nyssa

2018 ◽  
Author(s):  
Brian E. Daley, SJ
Keyword(s):  
Human Nature ◽  
Single Agent ◽  
Human Reason ◽  
Gregory Of Nyssa ◽  
Divine Wisdom ◽  
The World ◽  
In Christ

Apollinarius of Laodicea argued that the divine wisdom, in Christ, took the place of a human reason, and so that the human Christ has existed eternally, as part of the Logos’s person. So even the humanity of Christ is in some sense divine, for the Apollinarians, and we are transformed by imitating him or being sacramentally united with him. Against this view, Gregory of Nazianzus came to insist that Christ must have a complete and authentic humanity if he is our savior; his must be a “double” reality, in which creator and creature are mingled” in the actions and consciousness of a single agent. Gregory of Nyssa also emphasized the need for Christ to be fully human if he is to save us. He suggested that human nature is gradually being transformed by the divine qualities Jesus brings into the world. Human changeability is the condition of salvation.

El sentido radical de la técnica

1998 ◽  
pp. 40-53
Author(s):  
Pablo López
Keyword(s):  
Human Nature ◽  
Contemporary Philosophy ◽  
Human Reason ◽  
The World ◽  
Ultimate Cause ◽  
Self Examination ◽  
The Way

In a radical and philosophical sense, technique is the way of rationally and systematically putting forward an ultimate cause of humanity in the world. Due to the increasing development of techniques in the last two centuries, technique has moved into the limelight of contemporary philosophy. A technological outlook favors some philosophical positions, but it raises perennial questions in a new fashion. Likewise the technique of philosophy is also considered. Philosophy has its own way or method of rational and systematic doing. Of course, there are varied methods in philosophy, but they must share some basic identity in order not to be confused with those not being philosophic. Also, since philosophy cannot examine techniques used by other domains, there cannot be a philosophy of technique without a self-examination of philosophy concerning its own techniques. What is more, our vision both of philosophy of technique and of technique itself corresponds to a vision both of the technique of philosophy and of philosophy itself. In terms of the limits of our human nature in its historical environment, technique can be understood as the historical way that human reason overcomes its limits. Nature and technique can merge and live together, provided that we are open to integrating them within ourselves.

Natural Theology and the Ministry of the Word

1948 ◽  
Vol 1 (3) ◽  
pp. 258-271
Author(s):  
Gwilym O. Griffith
Keyword(s):  
Subject Matter ◽  
Natural Theology ◽  
Christian Theology ◽  
Distinctive Character ◽  
Human Reason ◽  
Ministry Of The Word ◽  
The World ◽  
In Christ ◽  
Theological Thought ◽  
Made In

We understand that if Theology in general means the systematised interpretation of Divine truth, Christian Theology means the systematised interpretation of the redemptive revelation of God in Christ. That is its subject, and its method is the exposition of Holy Scripture. Natural Theology differs from Christian Theology both in subject-matter and in method. Its subject is the revelation of God in Nature and in the world of man, and its method is the exposition of that revelation in the light of human reason and conscience. Of course this is not to say that there cannot be a Christian Natural Theology. That would be to prejudge an issue which is sharply dividing Protestant theological thought on the Continent at the present time and which is the occasion of this paper. But I think that, without prejudging that issue, it can be said that if the exposition of Nature and man's world be made in the light and under the authority of the Christian revelation, then, in a not unimportant sense, Natural Theology loses its distinctive character. For though, in that case, it continue to interrogate Nature and Man, it derives its decisive answers from the revelation in Christ, and thus becomes distinctively Christian and Scriptural.

Schopenhauer and the Paradox of the Sublime

2020 ◽  
pp. 237-255
Author(s):  
Bart Vandenabeele
Keyword(s):  
Aesthetic Experience ◽  
Human Being ◽  
Aesthetic Object ◽  
Human Reason ◽  
The Sublime ◽  
The World ◽  
The Aesthetic

Schopenhauer explores the paradoxical nature of the aesthetic experience of the sublime in a richer way than his predecessors did by rightfully emphasizing the prominent role of the aesthetic object and the ultimately affirmative character of the pleasurable experience it offers. Unlike Kant, Schopenhauer’s doctrine of the sublime does not appeal to the superiority of human reason over nature but affirms the ultimately “superhuman” unity of the world, of which the human being is merely a puny fragment. The author focuses on Schopenhauer’s treatment of the experience of the sublime in nature and argues that Schopenhauer makes two distinct attempts to resolve the paradox of the sublime and that Schopenhauer’s second attempt, which has been neglected in the literature, establishes the sublime as a viable aesthetic concept with profound significance.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

“To Make the World One in Christ Jesus”

2018 ◽  
Vol 87 (4) ◽  
pp. 575-592
Author(s):  
Gavin James Campbell
Keyword(s):  
Nineteenth Century ◽  
East Asian ◽  
Christian Doctrine ◽  
Transnational Community ◽  
The World ◽  
Imperial Expansion ◽  
Protestant Christianity ◽  
In Christ

Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.

Article Review

1970 ◽  
Vol 23 (3) ◽  
pp. 338-348
Author(s):  
N. H. G. Robinson
Keyword(s):  
United States ◽  
Special Reference ◽  
Theological Education ◽  
The United States ◽  
Religious Thought ◽  
The World ◽  
Theological School ◽  
In Christ

The purpose of this paper is to take account of the contribution to religious thought of Professor Nels F. S. Ferré with special reference to two fairly recent books, Reason in Religion and The Living God of Nowhere and Nothing. For more than a quarter of a century Dr Ferré has occupied a prominent place in the field of theological education in the United States, first at Andover Newton Theological School and for the last few years at Parsons College; and by articles and books he has proved himself a most prolific writer. By and large, moreover, he has persistently evinced an evangelical concern to be faithful to the fulness of the Christian Gospel, so that if by chance, at this point or that, he is deemed to have fallen short, that has certainly happened, not by intention, but in spite of it, by the logical development of his presuppositions. In a much earlier book he offered his readers a choice, ‘either a staggering faith beyond our wildest imagination, centred in God, or else the darkness of description, explaining nothing’ and there is no doubt which alternative he himself preferred. ‘Feeding back modern man his own thoughts and feelings will not nourish him. He must be helped to see and to accept the truth that saves.’ ‘Unless “God was in Christ reconciling the world unto himself” in a historically factual way, without all cavil or equivocation, I know no Gospel for mankind.’

scholarly journals John Hales (1582-1656). A Tolerant Man Living in an Intolerant Age

Perichoresis ◽  
2012 ◽  
Vol 10 (2) ◽  
pp. 195-205
Author(s):  
Lee W. Gibbs
Keyword(s):  
Seventeenth Century ◽  
Human Reason ◽  
Christian Churches ◽  
Middle Way ◽  
The World ◽  
Way Of Thinking

John Hales (1582-1656). A Tolerant Man Living in an Intolerant Age This article focuses upon the seventeenth-century English philosophical theologian, John Hales, who is all too often overlooked or forgotten at the present time. The thought of Hales on the relation of human reason to God’s revelation in Holy Scripture is shown to be remarkably modern in many ways. The article also concludes that Hales’s “Middle Way” of thinking and acting continues to be relevant to Christian churches throughout the world torn as they presently are with discord and dissention.

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