scholarly journals The Pediatrician as Prophet

2019 ◽  
Vol 87 (1) ◽  
pp. 43-52
Author(s):  
James McTavish

In the gospels, Jesus got angry with his disciples because they were hindering the children from coming to him. When the disciples tried to turn them away, Jesus said “Let the children come to me” (Matt 19:14). Our Lord spoke out on behalf of the little ones at a time when they were generally despised and ignored by society. The gospels also record specific instances of Jesus healing very sick children (see Mk 5: 22-44, 35-42). In continuing the healing ministry of Jesus today, pediatricians continue to work for the welfare of many neglected children and continue to be the voice of the voiceless. Collectively as a profession, pediatric doctors have a voice that people will listen to, and they can have an important say in some problematic issues regarding children in our world of today. Summary: Our Lord healed sick children, and pediatricians carry on his same mission today. From their very baptism, Catholic pediatricians are asked to share in the prophetic mission of the Church. Pope Francis stated that all the baptized are “agents of evangelization.” There are various areas where pediatricians can advocate on behalf of suffering children. The individual and collective voices of pediatricians can be a powerful force for change in society.

1958 ◽  
Vol 11 (1) ◽  
pp. 36-46
Author(s):  
Uffe Hansen

The Living Voice. By Uffe Hansen. Grundtvig worked for many years to deepen and strengthen his ideas of the true nature of Christianity and its revelation. With the experiences of his childhood as a background he had in 1825 recognised, and proclaimed in “Kirkens Gienmæle” (“ The Church’s Answer” ), the new conception that the Church and Christianity have not sprung forth from the Scriptures, but from the living word which Jesus preached here below with a voice that could be heard, and which He empowered His disciples to bring to the peoples of the whole world. This living word comes to the individual in the community of the Church, to us, in baptism and the Lord’s Supper, which are the work of the Risen Savior Himself, in which He Himself speaks to us. In this fashion in the course of time Grundtvig set forth his ideas on countless occasions in speech and writing, and many poems and hymns give more or less clear expression to them. But even in his eightieth year he had not finished all he had to say about them, and the Danish Church had not understood what he said. An article by Bishop Martensen in I863 on “The Inspiration of the Apostles” , caused Grundtvig to take the question up for fresh treatment, partly at the first “meeting of his friends” , which was held in Copenhagen during the days immediately after his eightieth birthday, and partly in a series of poems, the longest of which was printed and distributed to all who took part in the meeting. His poem, “Den levende Røst” (“ The Living Voice” ), is 52 pages long and contains 248 verses in a verse-form of the old Scandinavian type, which Grundtvig had already used in 1808. Manuscripts recently found contain a number of drafts of the poem, which indicate the extent of the preliminary work that was done for it and that has not yet been dealt with by those engaged in research of Grundtvig’s writings. The article throws light on the main ideas of the poem and many obscure passages by means of a survey which can only be understood by readers well versed in Danish. In the second edition of the poem, which came out in December, 1863, there is a supplementary, and shorter, poetic exposition of the same ideas verses with the title: “Himlens Røst” (“The Voice of Heaven” ). And finally Grundtvig summarised the essential points in these poems in a hymn nine verses long: “Hører du Røsten?” (“Dost thou hear the Voice?” ), which appeared in the eighth edition of “Fest-Psalmer” (“ Festival Hymns” ) in 1864. The poet did not consider it sufficient to clarify his ideas about this important matter for himself and to try to give his friends an understanding of them, but his aim must also have been to get the Church to utter them in song as its confession of faith with thanks to God.


2013 ◽  
Vol 54 (4) ◽  
pp. 339-356
Author(s):  
Dolores Pesce

In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.


2019 ◽  
Vol 3 (1-2) ◽  
pp. 149-163
Author(s):  
Jeffrey S. Kirch

Both Pope Francis and Robert Schreiter recognize that the world has been profoundly affected by conflict, globalization, and the breakdown of relationships on multiple levels. They also assert that the Church must address these situations. The ecclesiologies of both Schreiter and Francis offer effective tools for this work. This article will examine several key, shared concepts within their ecclesiologies. Specifically, their understandings of the missionary nature of the Church and their robust understanding of catholicity prove to be key concepts in the Church's response to a world marred by sin.


Author(s):  
Michael P. DeJonge

If, as Chapter 12 argues, much of Bonhoeffer’s resistance thinking remains stable even as he undertakes the novel conspiratorial resistance, what is new in his resistance thinking in the third phase? What receives new theological elaboration is the resistance activity of the individual, which in the first two phases was overshadowed by the resistance role played by the church. Indeed, as this chapter shows, Bonhoeffer’s conspiratorial activity is associated with what he calls free responsible action (type 6), and this is the action of the individual, not the church, in the exercise of vocation. As such, the conspiratorial activity is most closely related to the previously developed type 1 resistance, which includes individual vocational action in response to state injustice. But the conspiratorial activity differs from type 1 resistance as individual vocational action in the extreme situation.


Religions ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 94
Author(s):  
Madalena Meyer Resende ◽  
Anja Hennig

The alliance of the Polish Catholic Church with the Law and Justice (PiS) government has been widely reported and resulted in significant benefits for the Church. However, beginning in mid-2016, the top church leadership, including the Episcopal Conference, has distanced itself from the government and condemned its use of National Catholicism as legitimation rhetoric for the government’s malpractices in the fields of human rights and democracy. How to account for this behavior? The article proposes two explanations. The first is that the alliance of the PiS with the nationalist wing of the Church, while legitimating its illiberal refugee policy and attacks on democratic institutions of the government, further radicalized the National Catholic faction of the Polish Church and motivated a reaction of the liberal and mainstream conservative prelates. The leaders of the Episcopate, facing an empowered and radical National Catholic faction, pushed back with a doctrinal clarification of Catholic orthodoxy. The second explanatory path considers the transnational influence of Catholicism, in particular of Pope Francis’ intervention in favor of refugee rights as prompting the mainstream bishops to reestablish the Catholic orthodoxy. The article starts by tracing the opposition of the Bishops Conference and liberal prelates to the government’s refugee and autocratizing policies. Second, it describes the dynamics of the Church’s internal polarization during the PiS government. Third, it traces and contextualizes the intervention of Pope Francis during the asylum political crisis (2015–2016). Fourth, it portrays their respective impact: while the Pope’s intervention triggered the bishops’ response, the deepening rifts between liberal and nationalist factions of Polish Catholicism are the ground cause for the reaction.


Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.


1997 ◽  
Vol 50 (1) ◽  
pp. 1-38 ◽  
Author(s):  
Iain Provan

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.


2014 ◽  
Vol 74 (2) ◽  
pp. 118-126 ◽  
Author(s):  
Bernd Oberdorfer

AbstractThe relevance of the reformation for the development of modern liberty rights is much debated. Although the Protestant Reformers fought for the »Freedom of a Christian« against religious patronization, they were not tolerant in a modern sense of the term. However, the Reformation released long-term impulses which contributed to the origin and formation of a modern civil society, e. g. the respect for the autonomy of the individual over against the church, the passion for education, the emphasis on the »universal priesthood of all believers«, and the appreciation of civil professions. Long historical learning processes were necessary, though, until the Protestant churches acknowledged and adopted modern liberty rights, a participatory democracy and a pluralistic society as genuine forms of expression of a Protestant ethos.


2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Lodewyk Sutton

Situated in the larger collection of Psalms 51–72, also known as the second Davidic Psalter, the smaller group of Psalms 65–68 is found. This smaller collection of psalms can be classified mostly as psalms of praise and thanksgiving. The relation and compositional work in this cluster of psalms become apparent on many points in the pious expressions between groups and persons at prayer, especially in the universal praise of God, and in the imagery referring to the exodus, the Jerusalem cult and blessing. Such piety becomes most discernible in the imagery and expressions in Psalm 66. The psalm’s two main sections may be described as praise, with verses 1–12 being praise by the group or the ‘we’, and verses 13–20 being praise by the individual or the ‘I’. Personal or individual piety and private piety are expressed by the desire of the ‘we’ and the ‘I’, and the experienced immediacy to God by transposing the past into the present through the memory of the exodus narrative, the Jerusalem cultic imagery and the use of body imagery. In this research article, an understanding of piety in Psalm 66 in terms of the memory of past events and body imagery is discussed from a perspective of space and appropriated for a time of (post-) pandemic where normal or traditional ecclesiological formal practices cannot take place.Contribution: This article makes an interdisciplinary contribution based on knowledge from the Psalms in the Old Testament, social anthropology, literary spatial theories and practical theological perspectives on the church in order to contribute to the relevance and practice of theology today, during a time of turmoil and a global pandemic.


Author(s):  
Svetlana M. Klimova ◽  

The article examines the phenomenon of the late Lev Tolstoy in the context of his religious position. The author analyzes the reactions to his teaching in Russian state and official Orthodox circles, on the one hand, and Indian thought, on the other. Two sociocultural images of L.N. Tolstoy: us and them that arose in the context of understanding the position of the Russian Church and the authorities and Indian public and religious figures (including Mahatma Gandhi, who was under his influence). A peculiar phenomenon of intellectually usL.N. Tolstoy among culturally them (Indian) correspondents and intellectually them Tolstoy among culturally us (representatives of the official government and the Church of Russia) transpires. The originality of this situation is that these im­ages of Lev Tolstoy arise practically at the same period. The author compares these images, based on the method of defamiliarisation (V. Shklovsky), which allows to visually demonstrate the religious component of Tolstoy’s criticism of the political sphere of life and, at the same time, to understand the psychological reasons for its rejection in Russian official circles. With the methodological help of defamiliarisation the author tries to show that the opinion of Tolstoy (as the writer) becomes at the same time the voice of conscience for many of his con­temporaries. The method of defamiliarisation allowed the author to show how Leo Tolstoy’s inner law of nonviolence influenced the concept of non­violent resistance in the teachings of Gandhi.


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