scholarly journals Proposition of a Modern Theological Interpretation of Death as a Consequence of Sin Introduction

2021 ◽  
pp. 25-47
Author(s):  
Maciej Witała
Keyword(s):  
Original Sin ◽  
Theological Interpretation ◽  
Apparent Contradiction ◽  
The World ◽  
Secondary Consequence

There is an apparent contradiction between the catholic doctrine of death as a result of the Original Sin and the fact that the biological death is a common and somewhat necessary phenomenon in the world of nature. Analysis of biblical data and interpretation of the Magisterium of the Church’s dogmatic teaching allows us to propose a solution to the problem by stating that the primary consequence of sin is spiritual death, that is, breaking communion with God, and bodily death is only a secondary, consequence result of sin, which means that the experience of bodily death has changed for man after the fall. This proposal is corroborated by opinions of some recognized contemporary theologians.

scholarly journals Book Review: Henri Blocher. Original Sin: Illuminating the Riddle?

2019 ◽  
Vol 5 (1) ◽  
pp. 225-232
Author(s):  
PIERRE-SOVANN CHAUNY
Keyword(s):  
Human Life ◽  
Original Sin ◽  
Apparent Contradiction ◽  
The World

In Original Sin: Illuminating the Riddle, Henri Blocher proposes to illuminate the riddle the doctrine of original sin presents. The introduction points out that the phenomenon of human evil raises three questions: “First, why is the perception of human evil generally accompanied by feelings of indignation, guilt or shame?” “Secondly, if humans are capable of so much evil, how is it that they also reach heights of heroism, performing admirable deeds of selfless service and devotion to the truth?” “Thirdly,” if the world owes its origin to a holy and wise Creator, “how can we face the apparent contradiction” resulting from “the presence and power of evil in human life?” (11–12).

scholarly journals Cosmogonic or creation myths A mythical, philosophical and theological interpretation of the diverse cosmogonic myths: In conversation with Charles Long

2020 ◽  
Vol 76 (1) ◽  
Author(s):  
Johan A. Van Rooyen
Keyword(s):  
Subject Area ◽  
Theory Of Knowledge ◽  
Thought Processes ◽  
Theological Interpretation ◽  
Creation Myths ◽  
Justified Belief ◽  
Alternative Process ◽  
Creation Myth ◽  
The World

Cosmogonic myths, also referred to as creation myths, are theological and philosophical explanations of ancient myths of creation within a religious Homo sapien hamlet. In the context of this article, the word myth is attributed to the extravagant quixotic interpretation in anecdote (in both visionary and narrative sense) of what is accomplished or ceased as a key or essential phenomenon. The terms or language concepts of cosmogonic or creation invoke the start of things, whether by the desire and action of a surpass Actuality, by emergence from some eventful Actuality or by an additional alternative process. Mystics, scientists, philosophers and theologians of today set forward a method, to my mind, of pluralistic interpretation of the whole understanding and interpretation of a cosmogonic and creation myth that includes a variety of Actualities (deities or gods), in the world, according to basic Western and Eastern religious and rational classifications. These rational classifications have a phenomenological epistemic impact and even a certain righteousness of whoever wants to believe whatever of creation. Let it be …, as it should be ontological (showing the relations between the concepts [myths] and categories [criterion of these myths] in a subject area [a variety of philosophies or religions] or domain [places where these myths are experienced]) and epistemological (relating to the theory of knowledge [how these myths evolved in the thought processes of sapiens], especially with regard to its methods [e.g. sacramental], validity [the genuineness and lawfulness of these myth’s], scope [the extend thereof] and the distinction between justified belief and opinion) and be positive for theologians as objects and religious sapiens as subjects.

The Rudeness and Reverence of Geoffrey Hill’s Mariology

2019 ◽  
Vol 34 (2) ◽  
pp. 150-165
Author(s):  
Jesse Russell
Keyword(s):  
Human Nature ◽  
Virgin Mary ◽  
Original Sin ◽  
British History ◽  
Blessed Virgin Mary ◽  
The World ◽  
Simone Weil ◽  
Geoffrey Hill

Abstract Due to his seemingly reactionary politics and theology, the recently deceased English lyricist Geoffrey Hill has courted controversy throughout his life. However, while Hill’s work is replete with qualified nostalgia for premodern British history, and he does treat a number of Christian themes in his work, the great British poet defies easy categorisation. Moreover, drawing from the theology of Simone Weil, Rowan Williams, and others, Hill’s work is saturated with a profound awareness of the fallen state of human nature. One of the most profound tropes Hill uses as a representative of what could be called Original Sin is the image of the Blessed Virgin Mary. As a tormented believer and a poet very aware of the fallenness of the world, Hill’s depiction of Mary reveals that Hill is a Christian poet who does not fall into ready categories.

Industry in Idealized Form: The Work of Movies in Film's First One Hundred Years

PMLA ◽  
2012 ◽  
Vol 127 (4) ◽  
pp. 879-889
Author(s):  
John E. Davidson
Keyword(s):  
Apparent Contradiction ◽  
Industrial Activity ◽  
Rescue Mission ◽  
Train Station ◽  
Industrial City ◽  
Mise En Scene ◽  
The World ◽  
History Of ◽  
The Moment ◽  
Modern Industry

Martin scorsese's big-budget, 3-d extravaganza hugo, which opens with images of Paris as a huge timekeeping mechanism, undertakes a dual rescue mission. It reclaims Georges Méliès's early cinematic fantasies from the violence of time and progress and saves a young, industrious boy from the violence of a society that has no room for children who fend for themselves outside a family. In doing so, Hugo assures the viewer that the technological wonder of future filmmaking is rooted in a romanticized image of a thoroughly bourgeois past. The movie's threats are embedded in a mise-en-scène full of iconic imagery of modern industry made fantastic. The giant clocks and gears located above and in the walls of Paris's largest train station, which are voluntarily tended by a lone child laborer, evoke neither wonder nor laughter as much as a sense of menace in connection with the young protagonist scurrying around in them. While Scorsese's film situates the origins of movies in fin-de-siècle Paris as the modern industrial city, it also takes pains to make Méliès's products seem like dreams, cultivated in a greenhouse of industrial activity to become larger-than-life projections obscuring modern industry. Tater I will consider the consequences of the film's arc taking this precocious lad from the world dominated by fanciful dangers into a home: for the moment it will suffice to remember that Hugo evokes work as the source from which humans and an automaton derive their purpose and that the film means this to be self-evident to the audience. At the same time it sets in motion a narrative that aims to remove the protagonist from the world dominated by signs of modern industrial work and from the labor that seems such a distressing burden on him at the film's outset. This essay explores that apparent contradiction in the broader history of cinema.

From Theodicy to Discipleship: Dostoyevsky's Contribution to the Pastoral task in The Brothers Karamazou

1992 ◽  
Vol 45 (2) ◽  
pp. 209-222
Author(s):  
Scott W. Gustafson
Keyword(s):  
Apparent Contradiction ◽  
Loved One ◽  
The People ◽  
The World ◽  
The Cross ◽  
The Moment

From the moment Jesus was hung on the cross, Christians have been compelled to address the fact of evil within God's creation. For the most part we have made the mistake of addressing this reality by logical means. It is not that there are no logical solutions to the apparent contradiction between the fact of evil and an omnipotent and benevolent God. The difficulty is far more fundamental. Logical solutions or answers do not address the fact of sin, evil and suffering in the world. At best, they are innocuous. At worst, they are destructive. For example, a pastor presiding at a funeral may well have an answer or two to the inevitable question raised by the grieving, 'Why did Jack have to die so young?' She might say that the wages of sin are death, and she might even speculate thatjack died young because he was such an accomplished sinner. Moreover, it is at least conceivable that our pastor could be correct in herjudgment!!! Nevertheless, those gathered would be right to be angry if the pastor said such a thing because her answer did not address the issue. Indeed, no answer can. The people gathered do not need answers. They already have biological, psychological and even theological answers. The people longfor presence instead. To be sure, they long for the presence of their departed loved one, but they require the presence of friends, relatives and God. The theodicy issue is addressed by such presence. The theodicy issue does not simply pose a question to be answered. It creates a context in which ministry may happen.

Creation and Redemption: Attempt at a Theological Interpretation in the Light of the Contemporary Understanding of the World

1965 ◽  
Vol 18 (2) ◽  
pp. 129-147 ◽  
Author(s):  
W. Dantine
Keyword(s):  
Theological Interpretation ◽  
Part C ◽  
The World ◽  
Contemporary Situation ◽  
Preliminary Consideration

After a short preliminary consideration, we shall discuss some presuppositions of our theme in parts A and B and then only in part C, as a summary, present the whole theme. This method will necessitate some minor repetitions, but it should serve to cast some light on the contemporary situation.

scholarly journals Kirkestormen, neo-Gnosticism and Secular Christianity

2010 ◽  
Vol 73 (4) ◽  
pp. 282-295
Author(s):  
George Pattison
Keyword(s):  
20Th Century ◽  
Original Sin ◽  
Human Flourishing ◽  
The World ◽  
Considerable Impact ◽  
The Church

The article notes that Kierkegaard’s writings on the Church had a considerable impact on theology in the 20th century including, not least, the theological movement sometimes referred to as ‘religionless’ or ‘secular’ Christianity. Like that movement, Kierkegaard problematized the very idea of a Church. However, his writings also reflect a rejection of life in the world rather than the ‘secular’ affirmation of thisworldliness. This can seem like a version of Neo-Gnosticism. However, it is argued that Kierkegaard’s rejection of the world is neither to be understood in the perspective of the Augustinian doctrine of original sin nor of Gnostic dualism but reflects a modern understanding of theworld as a unitary whole. The question then is whether such a world is favourable to human flourishing.

scholarly journals A ‘Chief Error’ of Protestant Soteriology: Sin in the Justified and Early Modern Catholic Theology

Perichoresis ◽  
2020 ◽  
Vol 18 (6) ◽  
pp. 41-72
Author(s):  
Matthew T. Gaetano
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Catholic Church ◽  
Martin Luther ◽  
Original Sin ◽  
John Calvin ◽  
Catholic Theology ◽  
Good Works ◽  
The World ◽  
The Catholic Church

AbstractCatholic theologians after Trent saw the Protestant teaching about the remnants of original sin in the justified as one of the ‘chief ’ errors of Protestant soteriology. Martin Luther, John Calvin, Martin Chemnitz, and many Protestant theologians believed that a view of concupiscence as sinful, strictly speaking, did away with any reliance on good works. This conviction also clarified the Christian’s dependence on the imputed righteousness of Christ. Catholic theologians condemned this position as detracting from the work of Christ who takes away the sins of the world. The rejection of this teaching—and the affirmation of Trent’s statement that original sin is taken away and that the justified at baptism is without stain or ‘immaculate’ before God—is essential for understanding Catholic opposition to Protestant soteriology. Two Spanish Dominican Thomists, Domingo de Soto and Bartolomé de Medina, rejected the Protestant teaching on imputation in part because of its connection with the view on the remnants of original sin in the justified. Adrian and Peter van Walenburch, brothers who served as auxiliary bishops of Cologne in the second half of the seventeenth century, argued that the Protestants of their time now agreed with the Catholic Church on a number of soteriological points. They also drew upon some of their post–Tridentine predecessors to offer a Catholic account of the imputation of Christ’s righteousness. Nonetheless, the issue of sin in the justified remained a point of serious controversy.

scholarly journals Die 'verleentheid' van die teoloog voor die teodiseeprobleem

1988 ◽  
Vol 44 (2) ◽  
Author(s):  
I. W.C. Van Wyk
Keyword(s):  
Original Sin ◽  
Theology Of The Cross ◽  
Human Suffering ◽  
The World ◽  
The Cross ◽  
God's Grace

Embarrassment of the theologian concerning the theodicy problem Questions concerning human suffering need not be embarrassing to the theologian. The absence of God should not be a problem for the believing sufferer. God is never absent. His v/rath over sin is just another aspect of his presence in the world. The cross is the proof of this statement. God is also not an unjust God, His righteousness comes forth from his grace, not from the rev^rarding of deeds. God's grace can aslo only be known through the theology of the cross. Suffering cannot be led back to God's punishment of specific sins. Suffering is due to the original sin and therefore the communio peccatorum needs the communio sanctorum desperately.

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