scholarly journals Sobór chalcedoński. Kontekst historyczny, teologiczny, następstwa

Vox Patrum ◽  
2012 ◽  
Vol 58 ◽  
pp. 137-179
Author(s):  
Józef Grzywaczewski
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Catholic Church ◽  
Historical Context ◽  
The Body ◽  
Catholic Faith ◽  
Starting Point ◽  
In Christ ◽  
Definition Of

The article presents the Council of Chalcedon; its theological and historical context and its consequences. The author starts with the theological context of this Council. In that time the question of relation between humanity and divinity in Christ was discussed. Apollinarius of Laodicea taught that in the person of Christ there were two elements: the Logos and the body. The Logos replaced the soul. He propagated the formula mia physis tou theou logou sesarkomene. Others theologians were not agree with his opinion. Generally, there were two theological schools which worked on this matter: school of Alexandria and of Antioch. In the first one, the Christ was seen especially as God who became man. In the second one, He was seen as the man who was God’s Son. With other words, in Alexandria the starting point of reflection was the Divinity of Christ. In Antioch the starting of reflection was His humanity. The author mentioned Eutyches whose ideas on Christology produced a lot of trouble. In such a context, the Council of Chalcedon was organized (451). It was the proposal of Emperor Marcjan. The Council, after having condemned Eutyches and Dioskur of Alexandria because of their position on theological matter, proclaimed a new definition of the catholic faith. The base of this definition was the Letter of Pope Leo the Great Ad Flavianum. The most important point of this definition was the statement that Divinity and humanity meet in Christ, and both form one person. Such a declaration seems to be clear, but it did not satisfy Greek theologians. They did not want to accept the formula two natures (duo physeis) in one person, because in their opinion it signifies a separation between the Divinity and the humanity of Christ. They preferred to speak about mia physis tou Theou Logou sesarkomene. Surely, by the term physis they did not understand nature, but a being. While saying mia physis they did not mean one nature, but one being. In their conception, Jesus Christ was a Being in which met Divinity and humanity. Many theologians were suspicious of the term person (prosopon); they supposed that it had a modalistic meaning. The main opinion of Modalists is: there is only One God who appears sometimes as Father, sometimes as Son, sometime as Holy Spirit. There were also other reasons of contesting the definition of Chalcedon. It was known that that this definition was imposed by the Greek emperor, influenced by the Bishop of Rome (Pope). Many theologians, especially in monastic milieu, did not want to accept the intervention of the civil authorities in religious matter. They did not have a very good opinion about Latin theology. In the fifth century there were some anti-Hellenic tendencies in the eastern part of the Empire. Many Oriental theologians rejected the definition of Chalcedon because it was „a for­mula of Rom and Constantinople”. In such circumstances, a lot of Christians separated themselves from the Catholic Church, forming Monophysite Churches. Those who remained in unity with Rome and Constantinople, keeping the defini­tion of Chalcedon, were called Melchites. Another problem was the canon 28, which gave some privileges to the bishop see of Constantinople. Pope Leo the Great did not approve this canon. Anti-Hellenic tendencies were so strong that in the time of Islamic invasions the people of Palestine, Syria, and Egypt welcomed Arabic soldiers as liberators from Byzantine domination. It is to be said that Arabic authorities, after having taken power in a country, were friendly towards Monophysites and persecuted Melchites. So, the contestation of the definition of Chalcedon prepared the ground for the victory of Islam in the East. The article is ended by an observation of a French theologian Joseph Moingt: declaration that Divinity and humanity make union the person of Jesus Christ produced division not only in the Church, but also in the Roman Empire. This is one of great paradoxes in the history of Christianity.

scholarly journals Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3

2020 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Andrianus Nababan
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Education Teacher ◽  
The Bible ◽  
The Holy Spirit ◽  
The Mind

AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.

scholarly journals Global and Comparative Leadership

Management ◽  
2013 ◽  
Author(s):  
Mary Ann Von Glinow ◽  
William D. Schneper
Keyword(s):  
New York ◽  
Organizational Behavior ◽  
Organizational Performance ◽  
Past Research ◽  
Global Leadership ◽  
The Body ◽  
Leadership Theories ◽  
Business Context ◽  
Starting Point ◽  
Definition Of

The body of research related to global leadership is both vast and confounding. Some observers trace the field’s domain back thousands of years to the first rulers and military commanders with worldwide aspirations or to religious and spiritual figures such as Abraham, Laozi, Gautama Buddha, Confucius, Jesus, and Muhammad. Within the business context, the literature is considerably younger but still includes some of the earliest international management classics, such as Perlmutter 1969 (cited under Global Mindset) and Levitt 1983 (cited under Globalization). Despite the accomplishments of past research, critics contend that our understanding of global leadership has progressed too slowly. Joyce Osland, in Osland 2008 (cited under Developing Global Leaders and Ensuring Effectiveness), compares the state of the field to the earliest phases of domestic leadership scholarship. Indeed, the bulk of the literature remains conceptual, normative, and prescriptive. There is a scarcity of rigorous ethnographic work, and quantitative studies often focus more on measuring and comparing rather than developing and testing complex theory. Even the definition of global leadership is uncertain. This is partially due to the breadth and diversity of leadership research in general. As Ralph Stogdill noted as far back as 1974, “there are almost as many definitions of leadership as there are persons who have attempted to define the concept” (Handbook of Leadership, New York: Free Press, p. 259). Hollenbeck 2009 (cited under Traditional Leadership Theories) finds global leadership to be “even more mysterious, with something about the term that beckons interested writers and researchers to offer their own definitions. There is a temptation to dance on the head of a definitional pin” (p. 5). In other words, the definition of global leadership depends on one’s personal inclinations and theoretical starting point. Global leadership means something different to managers and policymakers, as it does for scholars in organizational behavior, strategy, or psychology. To encompass such diverse perspectives, we define global leadership broadly as the capacity to bring about change and enhance organizational performance across national borders. This capacity in turn requires the skills and acumen to influence and energize employees, business partners, and other organizational stakeholders. Closely related and overlapping with the study of global leadership, the cross-country or comparative leadership field explores the similarities and differences in leadership traits and practices across countries, which helps explain the aspects of leadership that are generally universal across countries, or largely dependent upon the unique institutional and country context.

Jesus Christ in Martin Luther’s Theology

2017 ◽  
Author(s):  
Johannes Zachhuber
Keyword(s):  
Human Nature ◽  
Jesus Christ ◽  
Theology Of The Cross ◽  
Central Focus ◽  
Catholic Faith ◽  
Justification By Faith ◽  
In Christ ◽  
The Cross ◽  
The Trinity

Luther’s theology is strongly Christocentric, but Christology is rarely the central focus of his writings. In some of his most considered summaries of his own faith, he presents Chalcedonian Christology alongside the church’s teaching on the Trinity as the uncontroversial foundation of the Catholic faith, which he shared with his opponents. At the same time, it is evident that Luther’s most celebrated theological innovations, including his teaching on justification by faith, his theology of the cross, his soteriology, and in particular his doctrine of the Eucharist, had considerable Christological implications that sometimes seem at variance with received orthodoxy. Luther’s Christology must therefore be largely reconstructed from these various strands in his thought. The result is a distinctive albeit not systematic Christology that is focused on the paradoxical unity of divine and human in Christ. In this, Luther often appears close to the teaching of the Alexandrian fathers, but with a much fuller emphasis on the concrete humanity of the savior. His historical debt to late scholasticism is most evident in his few, albeit consequential, attempts to enter into the field of technical Christological doctrine, especially his affirmation in his controversy with Zwingli of the ubiquity of Christ’s human nature after the ascension.

scholarly journals Facing Digital Realities: Where Media Do Not Mix

2014 ◽  
Vol 26 (1) ◽  
pp. 41-64
Author(s):  
David Trippett
Keyword(s):  
Video Game ◽  
The Body ◽  
Sound Recording ◽  
Acoustic Performance ◽  
Starting Point ◽  
Wide Circle ◽  
The Media ◽  
Definition Of ◽  
Effects Of Media ◽  
Modern Technologies

AbstractWagner’s vaunted model of artistic synthesis persists in scholarly assessments of his work. But at its centre, the composer argued that the media of voice and orchestra do not mix: they retain their identities as separate channels of sound that can neither duplicate nor substitute for one another. Taking as a starting point Wagner’s claims for the non-adaptability of media, this article addresses the adaptation of Wagner’s music to the modern digital technologies of HD cinema and video game. Drawing on a wide circle of writers, from Schiller and Žižek to Bakhtin, Augé, Baudrillard and second-generation media theorists, it interrogates the concept of ‘reality’ within live acoustic performance, both historically, as a discursive concept, and technologically, via the sensory realism of digital simulcasting and telepresence. The philosophical opposition of appearance and reality fails when reality is defined by the intimate simulation of a sensory event as it is registered on the body. And by contrasting the traditions of high fidelity in (classical) sound recording with that of rendering sound in cinema, I suggest ways in which unmixable media appear to have an afterlife in modern technologies. This raises questions – in a post-Benjamin, post-McLuhan context – about our definition of ‘liveness’, the concept of authenticity within mediatised and acoustic sounds, and our vulnerability to the technological effects of media.

Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire

2011 ◽  
Vol 18 (3-4) ◽  
pp. 334-350
Author(s):  
Vernon K. Robbins
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Fourth Century ◽  
Virgin Mary ◽  
The Holy Spirit ◽  
God The Father ◽  
Nicene Creed ◽  
Heaven And Earth ◽  
Christian Leaders

AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

scholarly journals Mission to the Gentiles: The construction of Christian identity and its relationship with ethics according to Paul

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Tobias Nicklas ◽  
Herbert Schlögel
Keyword(s):  
Coordinate System ◽  
Jesus Christ ◽  
Reference Points ◽  
The Body ◽  
Three Dimensions ◽  
Body Of Christ ◽  
Christian Identity ◽  
Human Relationships ◽  
Ethical Decisions ◽  
In Christ

Paul allowed pagans to become members of the newly founded communities of Christ-believers and thus members of God’s covenant people, Israel, without becoming circumcised. However, even if many of the ‘pagan Christians’ who became members of the new messianic movement had a background as God-Fearers in the frame of diaspora synagogues, the radicalism of their ‘step in faith’ can hardly be overestimated. With their turn from different pagan cults and their gods to the mysterious God of Israel and his crucified and risen Son, Jesus Christ, a whole coordinate system of human relationships, expectations, hopes and norms must have changed. This paper explores the construction of Christian identity and its relationship with ethics according to Paul. It is illustrated how Paul himself describes the system of changed relationships: turning away from the idols towards the living God, being in Christ or – together with others – part of the ‘body of Christ’. Moreover, these three dimensions of new relations – to God, to Christ and to the fellow believers in Christ – correspond to three reference points for ethical decisions in Pauline communities: the command to love one another, the idea of human conscience (as a voice coming from God) and the idea of the ‘ethos of Christ’.

scholarly journals A ação do Espírito Santo na eucaristia. A propósito do nº 1333 do Catecismo da Igreja Católica

2019 ◽  
Vol 72 (288) ◽  
pp. 902
Author(s):  
Francisco Taborda
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
The Body ◽  
Espírito Santo ◽  
Christian Churches ◽  
The Holy Spirit ◽  
First Millennium ◽  
Great Tradition ◽  
Eucharistic Prayer ◽  
Espirito Santo

Iniciando o nº 1333, o Catecismo da Igreja Católica afirma que o pão e o vinho se tornam o corpo e o sangue de Cristo “pelas palavras de Cristo e pela invocação do Espírito Santo”. Esta afirmação constitui um progresso teológico e uma volta à grande tradição, superando a tese vigente na Igreja latina da eficácia exclusiva das palavras da instituição, identificadas como “palavras da consagração”. Esse progresso foi possibilitado pela redescoberta da unidade literária e teológica da anáfora ou oração eucarística que não permite isolar as “palavras da consagração” do contexto oracional em que se inserem. A concepção presente no citado texto do Catecismo volta à tradição conservada durante todo o primeiro milênio do cristianismo, cujos resquícios se podem encontrar inclusive nos inícios da Escolástica. Documentos ecumênicos recentes mostram que a importância da ação do Espírito Santo na eucaristia é patrimônio comum das Igrejas cristãs.Abstract: At the beginning of number 1333, the Catechism of the Catholic Church affirms that the bread and wine become the body and blood of Christ “by the words of Christ and the invocation of the Holy Spirit.” This statement is a theological progress and a return to the great tradition, surpassing the thesis prevailing in the Latin Church that affirms the exclusive efficiency of the words of the institution, identified as “words of consecration”. This progress was made possible by the rediscovery of the literary and theological unity of the anaphora or Eucharistic prayer which does not allow the extraction of the “words of consecration” from the clausal context into which they are inserted. The conception prevailing in the Catechism text quoted returns to the tradition maintained throughout the first millennium of Christianity, traces of which can be found even in the beginnings of Scholasticism. Recent ecumenical documents show that the importance of the action of the Holy Spirit in the Eucharist is the common heritage of the Christian Churches.

scholarly journals Catholic church and challenges of modernity in Italy: evolution of approaches and interpretations

2021 ◽  
Author(s):  
Veronika Yazkova ◽  
◽  
Keyword(s):  
Catholic Church ◽  
Historical Context ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Religious Traditions ◽  
Global Challenges ◽  
Vatican Council ◽  
Starting Point ◽  
Migration Crisis ◽  
The Catholic Church

This paper takes a closer look at global challenges currently facing the Catholic Church and the Catholic community in Italy at the present stage: the 2020–2021 coronavirus pandemic, migration crisis and populism, the breakthrough of new cultural and religious traditions in Europe, an aggressive behavior of the young people as a manifestation of the culture of death, further growth of urbanization and the multi-faceted phenomenon of artificial intelligence and «post-truth». The discussion is focused around evolution of interpretations by hierarchs, and by the Pope himself first and foremost, the head of the Roman Catholic Church on global problems of our time. The starting point of the study was the Second Vatican Council. The paper attempts a comprehensive study of the key provisions of the social doctrine of the Catholic Church in the context of global challenges of modernity in Italy, using the historical-and-hermeneutical method of the Vatican’s official documents analysis and the relevant statements of Catholic hierarchs in their historical context.

Huldrych Zwingli

2017 ◽  
Author(s):  
Bruce Gordon
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Material Objects ◽  
Sacramental Theology ◽  
Death Of Jesus ◽  
The Holy Spirit ◽  
In Christ

This chapter covers the sacramental theology of the Swiss Reformer Huldrych Zwingli. Zwingli viewed spirit and material as being utterly separate and therefore deemed it impossible for material objects to be conduits of spiritual blessing. He defined a sacrament as “a sign of a sacred thing—that is, of grace that has been given.” Sacraments are thus signs of the work of grace done by God in Christ through the power of the Holy Spirit, not the means of that work of grace. Baptism is a sign of the regenerative work of the Holy Spirit and Eucharist a sign memorializing the redemptive death of Jesus Christ. While Zwingli and Luther agreed in their opposition to transubstantiation, they could not agree on the nature of Christ’s presence in the sacraments, and this chapter recounts the specifics of their disagreements.

Conduit

2021 ◽  
pp. 227-242
Author(s):  
Stephen R. Shaver
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Spatial Imagery ◽  
The Third ◽  
The Holy Spirit ◽  
Image Schema

The third of three chapters exploring spatial imagery, Chapter 9 presents the conduit, a distinctively Reformed motif, which portrays Jesus Christ as located in heaven and connected to believers on earth by means of the Holy Spirit. The conduit is a SOURCE-PATH-GOAL image schema by which the body and blood of Christ reach from heaven to the recipient. Typically, this is understood as taking place by faith rather than through physical eating. On occasion, however, Reformed writers use prepositions like par or per, which convey a sense that the body and blood might be received “through” the consecrated bread and wine. More frequently, they use these prepositions in connection with the idea that Christ might be seen through the elements. The chapter proposes that this might create possibilities for Reformed theologians today to experiment with conduit imagery as a component of an ecumenical repertoire of motifs for eucharistic presence.

Sign in / Sign up

Export Citation Format

Share Document