scholarly journals PATYRIMO LINK

Problemos ◽  
2006 ◽  
Vol 70 ◽  
Author(s):  
Arvydas Šliogeris
Keyword(s):  
Western Philosophy ◽  
Modern Idea ◽  
Absolute Mass ◽  
The Absolute ◽  
The One ◽  
The Church ◽  
The Way

Straipsnyje keliama hipotezė, kad patyrimo esmė ir specifika iki šiol nebuvo apmąstyta nei Vakarų filosofijos, nei Rytų išminties, nei technomokslo, nes patyrimas naiviai ir klaidingai buvo traktuojamas kaip žmogaus instrumentinis santykis su esiniu ar net kaip „objekto“ konstravimas ar dirbimas. Patiriu tik tai, ką pagaminu, – tokia pamatinė, bet neapmąstyta tezė grindė ligšiolinę patyrimo sampratą, susiformavusią dar laukinių visuomenėse, bet lygiai taip pat lemiančią ir dabartinį patyrimo provaizdį, kurio pavyzdine vieta laikoma laboratorija, fabrikas, dirbtuvė ar prekybos centras, lygiai kaip tradicinėse religijose pavyzdiniu patyrimu laikoma, pavyzdžiui, bažnyčia – pavyzdinio patyrimo „objekto“ – Dievo – fabrikas. Straipsnyje bandoma parodyti, kad tikroji patyrimo vieta – konkretaus, štai šito kūniškai ir jusliškai predikuojamo individo sandūra su absoliučiu nežmogiškumu; vadinasi, patyrimas traktuotinas kaip visiška instrumentinio santykio priešybė: tai grynasis, t. y. bekalbis, „mano“ santykis – ar veikiau sandūra – su Jusline Transcendencija, pasirodančia per konkretų, štai šitą daiktą, kaip absoliutaus nežmogiškumo telkinį. Daiktas patiriamas tik tiek, kiek jis priešinasi instrumentinėms manipuliacijoms. Pagrindiniai žodžiai: patyrimas, instrumentinis santykis, horizontas, nežmogiškumas. ON THE WAY TO EXPERIENCEArvydas Šliogeris SummaryThe paper deals with the concept of experience. The hypothesis is put forward that the essence and specifics of experience have not yet been adequately dealt with either in the Western philosophy or in the Eastern wisdom and even in the techno science, because experience has been plainly treated as an instrumental relation of a human with beings or even as the constructing or making of an “object”. We experience what we make – was the basic and unreflected thesis that lay in the foundations of the concept of experience. The thesis grounds the concept that has originated already in the primitive cultures as well as the one that prevails in the modern idea of experience. The prototype of the latter could be found in the laboratories, factories and supermarkets. The same pattern could be observed even in religions. Therefore the church in a sense could be treated as a factory producing God as the exemplar “object” of experience. However, true experience takes place when a concrete, this particular person, predicated by his body and senses, collides with an absolutely inhumane entity. Consequently, experience should be treated as a total opposite of instrumental relation, namely as ‘my’ unutterable relation, or rather collision, with Sensual Transcendence, which emerges as a concrete, this one thing, the absolute mass of inhumane. A thing is experienced as much as it resists instrumental manipulations.Keywords: experience, instrumental relation, horizon, inhumanity.

Church-Rosser theorem for typed functional systems

1985 ◽  
Vol 50 (3) ◽  
pp. 782-790 ◽  
Author(s):  
George Koletsos
Keyword(s):  
Upper Bound ◽  
Type Structure ◽  
Functional Systems ◽  
Normalization Theorem ◽  
One Step ◽  
The One ◽  
Reduction Relation ◽  
The Church ◽  
The Way

Introduction. This paper contains a new proof of the Church-Rosser theorem for the typed λ-calculus, which also applies to systems with infinitely long terms.The ordinary proof of the Church-Rosser theorem for the general untyped calculus goes as follows (see [1]). If is the binary reduction relation between the terms we define the one-step reduction 1 in such a way that the following lemma is valid.Lemma. For all terms a and b we have: ab if and only if there is a sequence a = a0, …, an = b, n ≥ 0, such that aiiai + 1for 0 ≤ i < n.We then prove the Church-Rosser property for the relation 1 by induction on the length of the reductions. And by combining this result with the above lemma we obtain the Church-Rosser theorem for the relation .Unfortunately when we come to infinite terms the above lemma is not valid anymore. The difficulty is that, assuming the hypothesis for the infinitely many premises of the infinite rule, there may not exist an upper bound for the lengths n of the sequences ai = a0, …, an = bi (i < α); cf. the infinite rule (iv) in §6.A completely new idea in the case of the typed λ-calculus would be to exploit the type structure in the way Tait did in order to prove the normalization theorem. In this we succeed by defining a suitable predicate, the monovaluedness predicate, defined over the type structure and having some nice properties. The key notion permitting to define this predicate is the notion of I-form term (see below). This Tait-type proof has a merit, namely that it can be extended immediately to the case of infinite terms.

The Church as the Community of the Shared Story

2008 ◽  
Vol 2 (1) ◽  
pp. 5-16
Author(s):  
Eddy Van der Borght
Keyword(s):  
Catholic Church ◽  
First Century ◽  
The Past ◽  
Ethnic Churches ◽  
Twenty First Century ◽  
The One ◽  
The Church ◽  
The Way

AbstractWithin this article, three ecumenical documents that discuss reconciliation and healing memories and that were published in the twenty first century are analyzed. The focus is on the way they deal with the past link between church and ethnicity, and how this has contributed to the inability of actual national or ethnic churches to be an expression of the one, catholic church of the ancient creeds. The result of the analysis is disappointing. The texts avoid dealing with this issue.

Custom, Truth, and Gender in Eleventh-Century Reform

1998 ◽  
Vol 34 ◽  
pp. 75-91
Author(s):  
Conrad Leyser
Keyword(s):  
Sexual Behaviour ◽  
Eleventh Century ◽  
The Other ◽  
Church Reform ◽  
Ancient Rhetoric ◽  
Moral Language ◽  
And Gender ◽  
The One ◽  
The Church ◽  
The Way

The Lord did not say, “I am custom”, but “I am Truth”.’ So, allegedly, Pope Gregory VII, in words that – among medievalists at least – have become almost as well known as the Scriptural text to which they refer, ‘I am the way, the truth, and the life’ (John 14.6). The Gregoriandictumembodies the paradox at the centre of the movement for Church Reform in the eleventh century, a paradox which continues to shape historiographical discussion of the period. On the one hand, Gregory and his circle presented themselves as uncompromising fighters for the truth of their vision of the Church, prepared to dismiss any appeal to established practice, however venerable; on the other, and in the same moment, however, they themselves appealed explicitly to past precedent in broadcasting their manifesto. In the comment attributed to Gregory, the authority of ‘the blessed Cyprian’ (mediated in turn by Augustine) is invoked to sanction the rejection of custom. To ‘custom’, then, the reformers opposed not ‘truth’ as a timeless absolute, but a notion of truth embedded in a tradition of moral language. Like many revolutionaries, they saw themselves as restoring their society to a pristine state from which it had fallen away – deaf to the accusation of their opponents that such ‘reform’ was in fact irreparably destructive of the peace of the community. In part because eleventh-century questions about the moral, and in particular the sexual, behaviour of the priesthood continue to be relevant in modern churches, modern scholars continue to take sides over Reform, depicting Gregory VII either as faithful restorer or as demonic innovator. This interpretative deadlock suggests, perhaps, that we should look again at the reformers’ paradoxical notion of truth as it emerges through their use of inherited language. My suggestion is that crucial to the truth of Reform in the eleventh century was its reassertion of a very ancient rhetoric of gender.

The Atonement and the Oneness of the Church

1954 ◽  
Vol 7 (3) ◽  
pp. 245-269 ◽  
Author(s):  
T. F. Torrance
Keyword(s):  
Jesus Christ ◽  
Third World ◽  
Actual State ◽  
World Conference ◽  
The One ◽  
Doctrine Of The Church ◽  
The Church ◽  
The Way

In August 1952 the Third World Conference on Faith and Order meeting at Lund, formulated its Ecumenical objective in terms like this: Our major differences clearly concern the doctrine of the Church, but let us penetrate behind the divisions of the Church on earth to our common faith in the one Lord. Let us start from the central fact that Jesus Christ loved the Church and gave Himself for it, and by His Spirit made it His own Body. From the oneness of Christ we will try to understand the unity of the Church in Him and from the unity of Christ and His Body we will seek a means of realising that unity in the actual state of our divisions on earth. What is envisaged here is a thorough-going Christological criticism of our differences in order to open up the way for reformation and reunion of the Church in obedience to the one Lord.

scholarly journals Medellín, à luz do Vaticano II: Qual é a missão da Igreja dentro do continente Latino-americano?

2016 ◽  
Vol 31 (3) ◽  
Author(s):  
Thiago Faccini Paro ◽  
André Luiz Massaro
Keyword(s):  
Vatican Ii ◽  
The Other ◽  
Disciples Of Christ ◽  
Economic Dependence ◽  
The Poor ◽  
The Subject ◽  
The One ◽  
The Church ◽  
People Today ◽  
The Way

Resumo: Essa pesquisa tem como objetivo, apresentar a resposta que Medellín deu aocontinente americano sob a luz do Vaticano II, em relação aos graves problemas que caracterizama vida de seu povo. Por um lado, a miséria, opressão, dependência econômica,política e cultural, e, de outro, um desejo e clamor de misericórdia e libertação, de umpovo impaciente por mudanças e transformações. O homem e a mulher são sujeitos datransformação do continente, como a Igreja pode ajudá-los; qual é a sua missão ? A metodologiadessa pesquisa faz referência bibliográfica aos principais títulos sobre o assunto.O caminho a ser percorrido será: análise da história e da realidade, reflexão de conceitose desdobramentos práticos e pastorais. A Igreja não poderá nunca se esquecer que: “Asalegrias e as esperanças, as tristezas e as angústias dos homens de hoje, sobretudodos pobres e dos que sofrem, são também as alegrias e as esperanças, as tristezas e asangústias dos discípulos de Cristo; e não há realidade alguma verdadeiramente humanaque não encontre eco no seu coração.”(GS 01)Palavras-chave: Medellín. Igreja. Vaticano II. Pobre. Missão.Abstract: This research aims to present the answer Medellin gave the American continentin the light of Vatican II, in relation to the serious problems that characterize the lives ofhis people. On the one hand, misery, oppression, economic dependence, political andcultural, and the other, a desire and cry for mercy and release of an impatient peoplefor change and transformation. The man and woman are subjects of the transformationof the continent, as the Church can help them; what is your mission? The methodologyof this research is bibliographical reference to the main titles on the subject. The way togo is: analysis of the history and reality, reflection concepts and practical and pastoraldevelopments. The Church can never forget that: “The joys and the hopes, the griefs andthe anxieties of people today, especially the poor and those who suffer, are also the joysand hopes, the griefs and the anxieties of disciples of Christ; and there is no reality trulyhuman fails to raise an echo in their hearts.” (GS 01)Keywords: Medellin. Church. Vatican II. Poor. Mission.

From Letter to Spirit

2019 ◽  
pp. 125-148
Author(s):  
John C. Cavadini
Keyword(s):  
Theory And Practice ◽  
Free Standing ◽  
Literal Sense ◽  
The One ◽  
The Relationship ◽  
The Church ◽  
The Way ◽  
Patristic Exegesis

This chapter offers an overview of patristic theory and practice of both figurative and literal exegesis, as well as of the relationship between them. It argues that for the fathers of the Church, the literal sense of Scripture was not a free-standing independent sense, but was intrinsically related to, and ordered towards, the figurative or spiritual sense(s). Since that is true, the literal sense of Scripture cannot be fully appreciated apart from an understanding of the spiritual or figurative sense(s), and, since this aspect of patristic exegesis is the one perhaps most foreign to contemporary exegetical sensibilities, the chapter spends the majority of its time demonstrating from patristic texts what is meant by the figurative or spiritual sense of Scripture. This then paves the way for a treatment of the literal sense and its relationship to the figurative sense as it has been presented in the earlier part of the chapter.

scholarly journals Pastors as gewonde genesers: Outobiografiese pastoraat as heelmiddel vir emosionele verwonding en verlamming by pastors

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
S. Phillip Nolte ◽  
Yolanda Dreyer
Keyword(s):  
Cognitive Dissonance ◽  
Paradigm Shift ◽  
New World ◽  
The Other ◽  
The Bible ◽  
To Come ◽  
The One ◽  
The Church ◽  
Church Tradition ◽  
The Way

Pastors as wounded healers: Autobiographical pastorate as a way for pastors to achieve emotional wholenessIn a previous article it was argued that pastors suffer from cognitive dissonance because of the paradigm shift from modernity to postmodernity, and the emotional woundedness that frequently results from their struggles to come to terms with the new world in which they have to live and minister. This article reflects on the way in which two further issues may exacerbate emotional woundedness in pastors. The one is church tradition, as it is reflected in several formularies used during church services in the Nederduitsch Hervormde Kerk van Afrika (NHKA), as well as the Church Ordinance of the NHKA. The other issue is the way in which pastors view the Bible. The language and rhetoric used to reflect on these issues are discussed and evaluated. In its last paragraph the article reflects on the possibility of autobiographical pastorate as a way for pastors to achieve emotional wholeness.

A Study in New Testament Communication

1950 ◽  
Vol 3 (3) ◽  
pp. 298-313 ◽  
Author(s):  
T. F. Torrance
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Practical Problem ◽  
Divine Love ◽  
New Methods ◽  
Death Of Jesus ◽  
The New Testament ◽  
The One ◽  
The Church ◽  
The Way

It is often claimed that the problem of communicating the Gospel is the major practical problem facing the Church to-day, as it may also be the major theological problem. This concern is a very healthy sign, but it is becoming increasingly apparent that we are apt to be so concerned with devising new methods of evangelism as to forget the one factor of supreme importance: the burden of the Gospel itself, that is, to forget that the Gospel is not simply the message of divine love, but the actual way in which God communicates Himself to us in history. No technique that forgets that the Gospel has already been made supremely relevant to sinful humanity in the Incarnation and death of Jesus Christ will ever avail for the communication of the Gospel. This is therefore an attempt to probe into what the New Testament has to say to us about this, and into the way in which, as a matter of fact, the New Testament actually communicates the Gospel to us.

scholarly journals A Christological approach to poverty in Africa: Following Christ amidst the needy

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Pieter Verster
Keyword(s):  
New Approach ◽  
The One ◽  
The Church ◽  
The Needy ◽  
The Way

The serious challenges posed by poverty in Africa call for a new approach. A Christological approach to these issues inspires hope. A Christology from above, or ‘high’ Christology, has much to offer regarding God’s looking after humanity. Christ as the one for others humbled himself to give a life of fullness to the poorest and most ill, thereby bringing hope both for this life and for eternity. The approach followed should not lead to the exclusion of people, but rather to an endeavour to meet the challenge of brokenness. In societies where there is no hope left, the Christ of the wounded leads the way to new healing. Christ, verily God and verily human brings us before him in our totality, to be involved in all the needs of the community. The church should be the hands, feet and eyes of Christ for the needy.

scholarly journals O Vaticano II cinquenta anos depois

2019 ◽  
Vol 71 (283) ◽  
pp. 629
Author(s):  
José Comblin
Keyword(s):  
Cultural Revolution ◽  
Vatican Ii ◽  
The Other ◽  
Sufficient Time ◽  
The West ◽  
The Past ◽  
The Future ◽  
The One ◽  
The Church ◽  
The Way

Para o A., o Vaticano II chegou tarde. Não houve tempo suficiente para implementar seu espírito, porque, logo após seu encerramento, aconteceu a maior revolução cultural do Ocidente e os desafetos do Concílio acusaram-no dos problemas surgidos dessa revolução e foram ouvidos. Por isso, a Igreja não só continuaria tendo dificuldade de adequar sua linguagem segundo os novos tempos, mas, fixando-se em esquemas mentais do passado, até faria o movimento contrário. Assim, por um lado, o Vaticano II ficará conhecido na história como uma tentativa de reformar a Igreja, e, por outro, como um sinal profético, uma voz evangélica, uma chamada para olhar para o futuro – como Medellín, em relação à AL, também contestado, é um farol que mostra o caminho.Abstract: For the Author, the Vatican II arrived too late. There wasn’t sufficient time to implement its spirit because, soon after its closing, the greatest cultural revolution in the West happened and the enemies of the Council blamed it for the problems resulting from this revolution and were heard. For this reason the Church would not only find it difficult to adapt its language to the new times, but, focusing on mental schemes of the past, would even make the opposite move. Thus, on the one hand, Vatican II will be known in history as an attempt to reform the Church and on the other, as a prophetic sign, an Evangelical voice, a summons to look towards the future – just like Medellin, in relation to AL, also contested, is a lighthouse that shows the way.

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