scholarly journals Unconditional Divine Mercy and Hell. John Paul II on some Key Ideas about Damnation

2021 ◽  
Vol 53 (3) ◽  
pp. 665-700
Author(s):  
César-Andrade Alves
Keyword(s):  
20Th Century ◽  
Theological Reflection ◽  
John Paul Ii ◽  
New Synthesis ◽  
Divine Mercy

Throughout history, theological reflection on hell expanded considerably. Between the 19th and 20th centuries, Christian eschatology in general, and theology of hell in particular, underwent a major renewal. At the end of the 20th century John Paul II issued a document in which he examined the appropriate way to connect divine mercy and hell in the light of the very core of Christian revelation. Although it has been largely ignored, John Paul II’s document is relevant to any current presentation of Christian eschatology that aims to deepen the renewal of this discipline. A new synthesis of the theology of hell is presented at the end of the text.

scholarly journals The Gospel of Divine Mercy in King Lear

Text Matters ◽  
2021 ◽  
pp. 321-333
Author(s):  
Małgorzata Grzegorzewska
Keyword(s):  
20Th Century ◽  
King Lear ◽  
Divine Love ◽  
Paschal Mystery ◽  
Phenomenological Reflection ◽  
Divine Mercy

The paper discusses Shakespeare’s preoccupation with the Christian notions of divine love, forgiveness and justice in The Tragedy of King Lear. In my reading I employ Jean-Luc Marion’s phenomenological reflection on the givenness of love and Hans-Urs von Balthasar’s theology of Paschal mystery. I take issue with the Marxist and existentialist interpretations of Shakespeare’s tragedy which prevailed in the second half of the 20th century. My aim is not a simple recuperation of the “redemptionism” of the play, but an in-depth consideration of Christian allusions in the play which may tie love and forgiveness to justice and throw light on the ending of King Lear.

scholarly journals Theology of the Mission in Preaching of the Missionary Oblates of Mary Immaculate in the Light of the Encyclical Redemptoris missio

2021 ◽  
pp. 145-159
Author(s):  
Sebastian Wiśniewski
Keyword(s):  
Theological Reflection ◽  
Main Topic ◽  
John Paul Ii ◽  
Oblates Of Mary Immaculate ◽  
The Church

The Church constantly responds to the call to evangelize as it is aware of its missionary duty. Theological reflection on the mission of the Church was the main topic of the encyclical of John Paul II Redemptoris missio. This article attempts to examine the extent to which this papal teaching is undertaken in the preaching of the Missionary Oblates of Mary Immaculate. The author points to the thematic areas of the encyclical that the Oblates refer to in their preaching, and presents issues that are missing in the published texts of the sermons.

scholarly journals Przesłanie moralne papieża Jana Pawła II i Benedykta XVI do czeskich ateistów. Historyczne uwarunkowania i możliwości.

2013 ◽  
Vol 8 (1(13)) ◽  
pp. 69-85
Author(s):  
Tomas Petracek
Keyword(s):  
20Th Century ◽  
Historical Context ◽  
Pope John Paul Ii ◽  
The Public ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
John Paul Ii ◽  
History Of ◽  
Moral Teachings

The author deals with the reception of the moral teachings of Pope John Paul II and Pope Benedict XVI by the Czech agnostic and atheist public. He puts this dialogue in the historical context of the Czech history of the 20th century and demonstrates its limits and possibilities. Although there is a common dialogue and interest space, currently, however, on the atheistic part of the public prevails a rather confrontational stance.

Hard, Hard Religion

2017 ◽  
Author(s):  
John Hayes
Keyword(s):  
20Th Century ◽  
Early 20Th Century ◽  
Capitalist Development ◽  
Poor Whites ◽  
Du Bois ◽  
Religious Vision ◽  
The Poor ◽  
European Tradition ◽  
Close Analysis ◽  
New Synthesis

This close analysis of faith and class shows that in the early 20th century South, poor whites and poor blacks exchanged songs, tales, lore, material display, and proverbs with each other, forging a shared religious vision and learning from each other about what it meant to live as Christians in a world of severe struggle. Beneath the well-documented religious forms of the New South’s “Bible Belt”, this folk Christianity spoke from the margins of capitalist development, giving voice to modern phenomena like alienation and disenchantment. Through haunting songs of death, mystical tales of conversion, grassroots sacramental displays, and an ethic of neighborliness, impoverished folk Christians looked for the sacred in their midst and affirmed the value of this life in this world. From Tom Watson and W.E.B. Du Bois over a century ago to political commentators today, many have ruminated on how, despite material commonalities, the poor of the South have been perennially divided by racism. Through its excavation of a folk Christianity of the poor that fused strands of African and European tradition into a new synthesis, this book recovers a historically contingent moment of interracial exchange.

scholarly journals Karl Barth’s epistemology: A critical appraisal

2007 ◽  
Vol 63 (4) ◽  
Author(s):  
Daniël P. Veldsman
Keyword(s):  
20Th Century ◽  
Jesus Christ ◽  
Critical Appraisal ◽  
Theological Reflection ◽  
Karl Barth ◽  
Sich Eine ◽  
Comprehensive Doctrine

Can the great 20th century systematic theologian Karl Barth justify the fundamental beliefs he holds regarding the priority of God’s revelation in Jesus Christ as put forward in his impressive and comprehensive Kirchliche Dogmatik? Is it enough and thus theologically justifiable to simply state in the words of Barth that the best theology would need no advocates: it would prove itself? In my appraisal of Barth’s epistemological stance, I would like to argue in this article that his stance in the first place, does not only lead to a total isolation of theological reflection, but secondly through his highly exclusive claim, takes on the character of a personal religious credo expanded into a comprehensive doctrine beyond any form of control, and ultimately thirdly, becomes methodologically in essence a specifically Barthian theology from below. Wenn die Theologie sich eine Wissenschaft nennen lässt oder selber nennt, so kann sie damit keinerlei Verpflictung übernehmen, sich an den für andere Wissenschaften gültigen Massstäbem messen zu lassen. (Karl Barth 1947:8)

scholarly journals A Fifth Mark of the Church?

2021 ◽  
Vol 68 (2) ◽  
pp. 5-21
Author(s):  
Thaddaeus Lancton
Keyword(s):  
Holy Spirit ◽  
Union With Christ ◽  
John Paul Ii ◽  
The Poor ◽  
The Gift ◽  
The Holy Spirit ◽  
The One ◽  
Divine Mercy ◽  
The Church

In addition to the four marks of the Church, mercy has been emphasized since the pontificate of St. John Paul II as essential to the authentic fulfillment of the Church’s identity and mission. A Christological and pneumatological understanding of these marks of the Church leads to a proper grasp of the Church in relation to mercy. The Church is merciful not de facto because of her works of mercy on behalf of the poor or sinners. Rather, she is first the recipient of unprecedented Divine Mercy, poured forth in the gift of the Holy Spirit, and so shares that same Spirit of Mercy with others through her sacraments, preaching, and service. The Church’s mission of mercy thus extends beyond the myriad of manners to alleviate human misery. In union with Christ, her Bridegroom, the Church is to communicate the one gift of Divine Mercy, the Holy Spirit, to all.

Peter Ehlen’s Christian Reading of Frank’s Russian Religious Philosophy

2014 ◽  
Vol 18 (2) ◽  
pp. 251-261
Author(s):  
Oksana Nazarova
Keyword(s):  
20Th Century ◽  
Spiritual Experience ◽  
Russian Philosophy ◽  
Specific Character ◽  
Religious Philosophy ◽  
Cultural Phenomenon ◽  
New Synthesis ◽  
Search For Self ◽  
The Subject ◽  
Essential Connection

This paper analyzes the problem of Western perceptions of one of the most original branches of the Russian Philosophical Renaissance that occurred at the beginning of the 20th century: namely, the so called Russian Religious Philosophy. This problem still possesses contemporary relevance, owing to the fact that Russian philosophy continues to be engaged in a search for self-identification in respect of Western philosophical contexts. The paper shows that “Russian Religious Philosophy” is perceived by Western thinkers not only as “an exotic cultural phenomenon,” but also as an equal partner in a dialogue: it is considered a significant philosophical achievement, meeting all generally accepted criteria of philosophical creativity. The German Catholic philosopher Peter Ehlen’s monograph on the subject of the religious philosophy of Semyon Lyudvigovich Frank will furnish us, here, with an example of just such an approach. The author of the monograph approaches his subject as something which he himself stands in an essential connection to—something which he, as a researcher, is in a peculiar spiritual communion with. A common spiritual experience of the religious perception of reality determines both Ehlen’s interest in Frank and the specific character of the research undertaken by him. The position of researcher, expected to maintain a certain distance from his or her subject matter, is replaced by that of a co-thinker, engaged in co-experiencing and understanding in depth the ideas of the particular philosopher under examination. The result of this approach is a new synthesis created by Ehlen on the basis of Frank’s philosophy.

9. Saints in the modern world

2018 ◽  
Author(s):  
Simon Yarrow
Keyword(s):  
20Th Century ◽  
Social Cohesion ◽  
Catholic Church ◽  
Roman Catholic ◽  
Faith Communities ◽  
Roman Catholic Church ◽  
Modern World ◽  
John Paul Ii ◽  
The Enlightenment ◽  
The Impact

‘Saints in the modern world’ considers the impact of the Enlightenment and industrialization on sainthood. Canonizations continued throughout the Enlightenment period, though not in great numbers. The new saints were fairly conventional figures, reflecting an ecclesiastical approach tempered by moderation and reason. For most of the 20th century the Roman Catholic Church canonized relatively few saints; 158 saints were made between 1846 and 1978. Since then more than 1,000 saints have been canonized, mainly during the pontificates of John Paul II and Francis. It concludes that as well as being a force for social cohesion, the cult of saints can reflect asymmetries and tensions within faith communities.

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