8. ‘The Ends of the Earth’: The Bible, Bibles, and the Other in Early Medieval Europe

2010 ◽  
Author(s):  
Ian Wood
Keyword(s):  
The Other ◽  
Early Medieval ◽  
The Bible ◽  
The Earth ◽  
Medieval Europe

scholarly journals La fondazione filosofico-teologica dell’etica dell’ambiente

2005 ◽  
Vol 54 (1) ◽  
Author(s):  
Karl Golser
Keyword(s):  
Environmental Ethics ◽  
The Other ◽  
Ethical Responsibility ◽  
Theological Ethics ◽  
Human Beings ◽  
Philosophical Thinking ◽  
Holy See ◽  
The Bible ◽  
The Earth ◽  
Catholic Theological

Storicamente si può affermare che la Santa Sede è stata all’avanguardia nell’attenzione posta ai problemi ecologici, perché le sue prime prese di posizione risalgono all’inizio degli anni ‘70. Un’etica teologica cattolica si è sviluppata dalla metà degli anni ’80, dopo che le scienze bibliche hanno dovuto confutare l’accusa che l’antropocentrismo della Bibbia sia stata una delle cause dello sfruttamento della terra. Le ragioni storiche di un atteggiamento sbagliato verso la natura sono da vedere piuttosto nel pensiero filosofico moderno che si è sviluppato spesso in contrapposizione al cristianesimo, mentre la Bibbia e la teologia hanno in verità una visione teocentrica della creazione. I tentativi filosofici, che al posto dell’uomo vogliono mettere al centro della riflessione etica la natura stessa o la vita o anche la possibilità di soffrire, non hanno consistenza perché soltanto la persona umana come essere consapevole e libero può assumersi una responsabilità etica. Bisogna però tener conto di tutte le altre creature che in quanto create hanno una loro dignità propria. Essere creati significa essere relazionati a Dio; la fede in Dio Creatore comporta così un l’antropocentrismo relazionale. Da questi presupposti può essere sviluppata un’etica ecologica teologica che ha due percorsi, uno che insiste sul cambiamento necessario degli atteggiamenti di fondo verso la natura (le virtù ecologiche), ed uno che da determinati principi e da esperienze consolidate formula delle norme concrete per l’agire ecologico responsabile. ---------- Historically, one can say that the Holy See has been a pioneer for the attention paid to ecological issues, as it started taking a stance on the topic already in the early ‘70s of XX century. A catholic theological ethics was developed in the mid-‘80s, after the biblical sciences had to refuse the accusation that made biblical anthropocentrism one of the main causes of the exploitation of the earth. The historical reasons for a wrong attitude toward nature are to be found instead in the contemporary philosophical thinking that often developed against Christianity, while theology and the Bible promote a theocentric vision of creation. The philosophical attempts that place nature or life, or even the chance to suffer in lieu of man at the center of the ethical way of thinking, have no grounds because only human beings, self-aware and free, can take ethical responsibility. One needs to consider all creatures that, being created, have a dignity of their own. Being created means having a relation with God. Hence, the faith in the Creator involves a relational anthropocentrism. Departing from such assumptions, a theological environmental ethics can be developed along two paths, one insisting on the necessary change of the basic stance toward nature (i.e. ecological virtues), the other starting from recognized principles and experiences and postulating actual rules for responsible ecological behavior.

The Web of Creation in Wisdom Poems

2021 ◽  
Author(s):  
Courtney Catherine Barajas
Keyword(s):  
Old English ◽  
The Other ◽  
Active Engagement ◽  
Human Beings ◽  
Important Goal ◽  
Early Medieval ◽  
The Earth ◽  
The World ◽  
The Web

Active engagement with the mysteries of creation was an important goal of Old English wisdom poetry; these poems require audience understanding of the interconnectedness of the Earth community. Exploring kinship connections between human and other-than-human beings, they anticipate modern ideas about the importance of exchange within ecosystems. The Order of the World encourages active engagement with the other-than-human as a means of praising the Creator. Maxims I, in turn, serves as an example of one such poetic attempt, imagining a world in which non-human forces act in familiar, rather than entirely threatening, ways. The Order of the World and Maxims I suggests that early medieval English thinkers understood and affirmed the interconnectedness of the Earth community.

scholarly journals Sebuah Analisis Terhadap Problematika Ajaran Restorasi Berkaitan Dengan Konsep Bumi Baru

2018 ◽  
Vol 2 (2) ◽  
pp. 88
Author(s):  
Yudi Jatmiko
Keyword(s):  
Critical Analysis ◽  
The Other ◽  
The Bible ◽  
The Earth ◽  
Other Hand ◽  
The World ◽  
Heaven And Earth ◽  
Second Coming

Abstraks. The second coming of Christ is an event inalienable to mankind. In addition to declaring punishment for unbelievers, His second coming also fulfils the presence of a new heaven and earth in which the righteous will reign with Christ forever. Of this, the Bible records that "the heavens shall vanish with a great rumbling, and the elements of the world shall burn in the flames, and the earth and all that is therein shall pass away." But on the other hand, the view of restoration clearly teaches that the old heavens and the earth will not be totally destroyed, but renewed. Thus the problem arises: how could both of these things - the biblical concept of the new earth and the doctrine of restoration - be a harmonious truth? This paper seeks to explain and discuss the problematic teaching of the restoration in relation to the concept of the new earth. Through this paper the author hopes to elaborate the problematic of this topic clearly, especially regarding the alleged contradictions that exist. In addition, critical analysis is conducted to produce responsible solutions that contribute significantly to the study of eschatology, in which the authors believe that the teaching of restoration and the concept of the new earth is a harmonious and biblical truth.Abstrak. Kedatangan Kristus kedua kali merupakan peristiwa yang tidak dapat dielakkan oleh umat manusia.  Selain untuk menyatakan penghukuman bagi orang yang tidak percaya, kedatangan-Nya yang kedua juga menggenapi hadirnya langit dan bumi yang baru di mana orang benar akan memerintah bersama dengan Kristus selama-lamanya.  Mengenai hal ini, Alkitab mencatat bahwa “langit akan lenyap dengan gemuruh yang dahsyat dan unsur-unsur dunia akan hangus dalam nyala api, dan bumi dan segala yang ada di atasnya akan hilang lenyap.”  Namun di sisi yang lain, pandangan restorasi dengan jelas mengajarkan bahwa langit dan bumi yang lama tidak akan dihancurkan secara total, melainkan diperbaharui.  Dengan demikian timbul masalah: bagaimana mungkin kedua hal ini – konsep Alkitab tentang bumi yang baru dan ajaran restorasi – merupakan kebenaran yang harmonis?    Tulisan ini berusaha memaparkan dan mendiskusikan problematika ajaran restorasi berkaitan dengan konsep bumi yang baru.  Melalui tulisan ini penulis berharap dapat menguraikan problematika topik ini dengan jelas, khususnya mengenai dugaan kontradiksi yang ada.  Selain itu, analisis kritis yang dilakukan diharapkan menghasilkan solusi yang bertanggungjawab sehingga memberikan kontribusi yang signifikan bagi studi eskatologi, dimana penulis meyakini bahwa ajaran restorasi dan konsep bumi baru merupakan kebenaran yang harmonis dan alkitabiah.

Ravenna Cosmographer (Anonymus Ravennas)

2018 ◽  
Author(s):  
Natalia Lozovsky
Keyword(s):  
Place Names ◽  
Early Medieval ◽  
Geographical Knowledge ◽  
General Overview ◽  
Greco Roman ◽  
The Bible ◽  
The Earth ◽  
Northern Regions ◽  
Similarities And Differences ◽  
The Rich

Ravenna Cosmographer is an anonymous author of a Latin compilation commonly dated to the late 600s to early 700s. The Cosmographer describes the inhabited world, beginning with some theoretical questions and a general overview of the twelve southern and twelve northern regions (Book 1). His extensive lists of locations (Books 2–5) include over 5,000 place names, many otherwise unattested. Following earlier Christian authors such as Orosius, the Cosmographer incorporates Greco-Roman knowledge about the Earth into the framework of Christian scholarship. He cites the Bible and Christian theologians, and he mentions many secular authorities whose names only occur in this text. Although the Cosmographer never acknowledges his use of maps or itineraries, the forms of place names and the arrangement of toponyms by routes in Books 2–5 indicate that he was familiar with these sources. The similarities and differences to the Peutinger Map displayed by the text suggest that these works belong to different branches of the tradition, which ultimately goes back to a common exemplar. The Cosmography preserves the rich legacy of Roman and early medieval geographical knowledge, and its challenging material calls for a fresh examination.

Note on Selection of Coordinate Systems for Geodynamics

1975 ◽  
Vol 26 ◽  
pp. 395-407
Author(s):  
S. Henriksen
Keyword(s):  
Sea Level ◽  
The Other ◽  
Coordinate Systems ◽  
Mean Sea Level ◽  
The Earth ◽  
The One ◽  
Static Systems ◽  
Selection Of

The first question to be answered, in seeking coordinate systems for geodynamics, is: what is geodynamics? The answer is, of course, that geodynamics is that part of geophysics which is concerned with movements of the Earth, as opposed to geostatics which is the physics of the stationary Earth. But as far as we know, there is no stationary Earth – epur sic monere. So geodynamics is actually coextensive with geophysics, and coordinate systems suitable for the one should be suitable for the other. At the present time, there are not many coordinate systems, if any, that can be identified with a static Earth. Certainly the only coordinate of aeronomic (atmospheric) interest is the height, and this is usually either as geodynamic height or as pressure. In oceanology, the most important coordinate is depth, and this, like heights in the atmosphere, is expressed as metric depth from mean sea level, as geodynamic depth, or as pressure. Only for the earth do we find “static” systems in use, ana even here there is real question as to whether the systems are dynamic or static. So it would seem that our answer to the question, of what kind, of coordinate systems are we seeking, must be that we are looking for the same systems as are used in geophysics, and these systems are dynamic in nature already – that is, their definition involvestime.

Spiritualism in Raymond Carver’s Work

2015 ◽  
Vol 3 (1) ◽  
pp. 214
Author(s):  
Viola Kita
Keyword(s):  
The Other ◽  
Good Thing ◽  
Raymond Carver ◽  
The Bible ◽  
Other Hand ◽  
Christian Writer ◽  
Spiritual Reading ◽  
Insight Into

Raymond Carver’s work provides the opportunity for a spiritual reading. The article that offers the greatest insight into spirituality is William Stull’s “Beyond Hopelessville: Another Side of Raymond Carver.” In it we can notice the darkness which is dominant in Carver’s early works with the optimism that is an essential part of Carver’s work “Cathedral”. A careful reading of “A Small Good Thing” and “The Bath” can give the idea that they are based on the allegory of spiritual rebirth which can be interpreted as a “symbol of Resurrection”. Despite Stull’s insisting in Carver’s stories allusions based on the Bible, it cannot be proved that the writer has made use of Christian imagery. Therefore, it can be concluded that spirituality in Carver’s work is one of the most confusing topics so far in the literary world because on one hand literary critics find a lot of biblical elements and on the other hand Carver himself refuses to be analyzed as a Christian writer.

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