scholarly journals God, the Christ and the Spirit in William P. Young’s bestseller The shack seen from a Pauline and Johannine perspective

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Andries G. Van Aarde
Keyword(s):  
Point Of View ◽  
Time And Space ◽  
The Future ◽  
The Church ◽  
As If

Among its more than a million readers, The shack has empowered traditionalists and seekers among Christian spirituals but has also been condemned for patripassionism and modalism. This article consists mainly of two sections. The first section considers the issue of reviewers of The shack often assessing its religious legitimacy and the value of its message by means of critically questioning its adherence to texts in the Christian Bible. The second section focuses on the accusation that, dogmatically seen, The shack’s narrative point of view is heresy, especially because of its nonstandard view of Christian dogma with regard to God Triune. The aim of the article is to argue that a great deal of commonality exists between the author of The shack and both Pauline and Johannine mysticism. With regard to their God talk, the author and these biblical writers express more of a present immanent communion with the transcendental God than an expectancy of authenticity that still lies in the future and exists outside humankind’s immanent time and space. It is as if they draw the end time into the sphere of the here and now by passionately talking about communion with God as a process of the future, inhaled by the present. By doing so, the God-threesome meet wounded humankind in a ‘shack’, not in the ‘church’ as such or ‘Scripture’ as such as if God could be placed in a box.

scholarly journals ’n Waarskynlike bedieningsmilieu vir die GKSA in die dekades na 2000

1999 ◽  
Vol 33 (1) ◽  
Author(s):  
J. M. Vorster
Keyword(s):  
South Africa ◽  
Paradigm Shift ◽  
Point Of View ◽  
The Future ◽  
Broad Framework ◽  
Reformed Churches ◽  
Biblical Principles ◽  
The Church

This article focuses on the possible milieu for the ministry of the Reformed Churches in South Africa in the decades beyond 2000. From a church- historical and futurological point of view the paradigm shift from modernism to postmodernism is investigated. The effect of the paradigm shift as well as the emerging megatrends is analysed and proposals for the focus of the future ministry of these churches are formulated. These proposals are outlined within the broad framework of Biblical principles for the ministry of the church.

Petrol Sniffing II: What Some Communities Have Done About It

1980 ◽  
Vol 8 (5) ◽  
pp. 34-38
Author(s):  
M. Brady
Keyword(s):  
Older People ◽  
South Australia ◽  
Point Of View ◽  
Growing Up ◽  
White People ◽  
Aboriginal Communities ◽  
The Future ◽  
As If

One way of trying to understand why children sniff petrol is to look at the ‘good’ things (from their point of view) they experience. Ask the question, “What problems are solved by this sniffing?”Reading through the reports from different communities in Australia, and also in other countries, and talking to people in Aboriginal communities in South Australia, I noted some problems. There might be hunger. Some people think that sniffing petrol makes children forget about being hungry, and they notice that children who sniff a lot are very thin. There might be loneliness and feeling left out of things. When children sniff, they usually do it together in a group, and have fun together. They get ‘strong’ enough to take no notice of what their relatives and white people say. They get ‘strong’ enough to do things they would not normally do – like breaking into houses or the store, or ‘testing’ themselves against teachers or other people in authority. There might be boredom. When children sniff, they have exciting or frightening pictures in their minds, and they feel as if they can ‘travel around’in their head and visit other places. There might be worry. Children worry about family things (such as whether they have someone to care for them and make sure they have enough food and blankets), or about growing up and the future (what will happen to them if their relatives die; what will they do when they finish school?)By sniffing petrol and feeling ‘high’ some of these problems are alleviated; there is excitement and stimulation; hunger is forgotten; the fun of being ‘different’ and having a group of friends who do the same thing makes up for being left out and being hit by older people. They can travel around in their heads and see lots of new things.

The Global Religious Configuration. Realities and Forecasts

2020 ◽  
Vol 65 (2) ◽  
pp. 163-178
Author(s):  
Gabriel-Viorel Gârdan
Keyword(s):  
Religious Affiliation ◽  
Point Of View ◽  
First Century ◽  
The Other ◽  
The Past ◽  
Other Hand ◽  
The Future ◽  
Religious Image ◽  
The Church ◽  
Global Population

"Based on recent research, we aim to present the current global religious configu-ration, the religious demographic evolution during the twentieth century, and the main trends for the first half of the twenty-first century. From a methodological point of view, we chose to present only those religions that register a share of 1% of the global population, among which we paid increased attention only to Christiani-ty and Islam. The only exception to this rule is Judaism, the reason for advancing this exception being the desire to compare the evolution of the three religions of the Book: Judaism, Christianity, and Islam. The purpose of this presentation is to provide a more nuanced picture of the geographical distribution of each religion and, on the other hand, to illustrate the global religious diversity. From a chronological point of view, the landmarks are the years 1910, 1970, 2000, 2010, 2014, 2030, and 2050. The data collected for the years 1910–2014 is the basis of the forecasts for the years 2030 and 2050. The former ones describe the religious realities, while the latter two open up perspectives on the trends in religious demography. We would like to draw attention to the potential of religious demography in deciphering the religious image of the world in which we live. On the other hand, we consider that exploring the global religious profile and the way it evolves, as well as the factors that bring forth change, is not only an opportunity generated by the organic development of religious demography research but also a necessity for rethinking the pastoral and missionary strategies of the church. Religious demographics provide valuable data about the past together with nuanced knowledge of the present, helping us anticipate and even influence the future. The church, at any time, assumes the past, manages the present, and prepares the future. From this perspective, we believe that a strategic pastoral thinking, regardless of religion or denomination, can be organically outlined, starting from the data provided through the means available to religious demography. While religious demography provides specific data, it does not explain the phenomena behind this data; it notes and invites questions, debates, and explanations about religious affiliation, religiosity, and religious behaviour. Keywords: religious, demography, agnostics, atheists, Christians, Muslims."

scholarly journals Scientific Realism and Further Underdetermination Challenges

Axiomathes ◽  
2021 ◽  
Author(s):  
Mario Alai
Keyword(s):  
Scientific Realism ◽  
Point Of View ◽  
Theoretical Virtues ◽  
Unconceived Alternatives ◽  
The Future ◽  
Selective Realism ◽  
As If

AbstractIn an earlier article on this journal I argued that the problem of empirical underdetermination can for the largest part be solved by theoretical virtues, and for the remaining part it can be tolerated. Here I confront two further challenges to scientific realism based on underdetermination. First, there are four classes of theories which may seem to be underdetermined even by theoretical virtues. Concerning them I argue that (i) theories produced by trivial permutations and (ii) “equivalent descriptions” are compatible with the truth of standard theories; instead (iii) “as if” versions of standard theories are much worse from the point of view of theoretical virtues; finally (iv) mathematically intertranslatable theories either may become empirically decidable in the future, or can be discriminated by theoretical virtues, or realists may simply plead ignorance about their claims. Secondly, I consider Stanford’s underdetermination with respect unconceived alternatives, arguing that it essentially relies on the pessimistic meta-induction from the falsity of all past theories. Therefore, it can be resisted by (a) considering the radical advancement of present with respect to past science, and (b) arguing with selective realism that past successful theories, even if false, always included some true components.

scholarly journals When Ecclesiastical Unity is Pursued but not Realised: Synodical Independency and Denominational Pluralism Within the Church of Central Africa Presbyterian (CCAP)

2017 ◽  
Vol 43 (1) ◽  
pp. 1-27 ◽  
Author(s):  
Rhodian Munyenyembe ◽  
Johannes Wynand Hofmeyr
Keyword(s):  
Central Africa ◽  
Point Of View ◽  
General Assembly ◽  
Political Issues ◽  
Cultural Contexts ◽  
Similarities And Differences ◽  
The Church ◽  
As If

The aim of this article is to appreciate the fact that though the Church of Central Africa Presbyterian (CCAP) is taken to be one denomination, the independence of the synods has made it to appear as if there are actually five denominations. By tracing the similarities and differences of the synods from their genesis it becomes quite clear that diversity outweighs unity in the CCAP. From a theological point of view we see that some of the differences are there because of different theological emphases, especially due to traditions of the mother churches that gave birth to the synods. Regarding political issues, it has been seen that the geographical and cultural contexts in which the synods are situated do contribute to the synods’ perspectives on pertinent issues, as they cannot be taken to be operating in a vacuum. These observations therefore underscore the fact that the five synods’ unity under the General Assembly is that of a loose federation rather than an organic one.

scholarly journals P. G. Lindhardt: Konfrontation. Grundtvigs prædikener i kirkeåret 1854-55 på baggrund af Kierkegaards angreb på den danske kirke og den »officielle« kristendom. Akademisk forlag. 1974

1975 ◽  
Vol 28 (1) ◽  
pp. 69-73
Author(s):  
William Michelsen
Keyword(s):  
Nineteenth Century ◽  
New Testament ◽  
Point Of View ◽  
The Future ◽  
The New Testament ◽  
Way Of Thinking ◽  
The Moment ◽  
The Church

P. G. Lindhardt: Confrontation. Grundtvig’s Sermons for the Church Year 1854-55 in the light o f Kierkegaard’s attack on the Danish Church and »Official« Christianity. (Akademisk Forlag, Copenhagen, 1974).Reviewed by William Michelsen.In 1961, when Lindhardt published Kierkegaard’s The Moment, he attempted in the Preface to show the »point« at which he found Kierkegaard’s attack not only meaningful but also necessary. A corresponding preface is not required for this book, which can be read independently, as Lindhardt describes in a commentary and an epilogue the confrontation with Kierkegaard which he rightly finds in the previously unpublished sermons of Grundtvig. If Grundtvig had had the opportunity to re-edit them, they would most likely have lost their present freshness as well as their value as documents. Of course they are not all good; but they are all real - as a preacher’s response to the gospel in a particular situation. They are what a sermon should always be, and as such these sermons are, from a non-theological point o f view, as they should be.It may be that Grundtvig did not read or understand all that Kierkegaard wrote. But he knew the situation in which he wrote, though from another viewpoint since he belonged to an older generation. This situation has now changed, inasmuch as the Danish Church has become more accomodating and at the same time more shapeless. To regard the Danish people as Christian was for Kierkegaard an illusion that he considered scandalous. But it is only scandalous if w e allow ourselves to be deluded by it. That is hardly the case today. At that time it was normal to go to church; it is not so today. And yet people want their children christened and called Christian. It is just as difficult now as then to infer anything from outward conduct.Lindhardt emphasizes that in his sermons Grundtvig made the admission that Kierkegaard demanded; but even so he does not think that Grundtvig understood Kierkegaard. It is reasonable to ask whether Lindhardt has understood Grundtvig. Lindhardt stresses quite rightly that whereas Kierkegaard wished to hold people to their time (or moment), Grundtvig referred always to the future, which alone could decide the dispute over Christianity. This future, according to Grundtvig, will not come until the end of all time. But is such a faith in the future identical with nineteenth century theology?However, Grundtvig had another concept of »development«, different from contemporary theologians. He did not subject his Christian outlook on life to an idealist philosophy, such as Protestant theologians after Kant considered it necessary to maintain as modem people. But it was exactly this idealist way of thinking that was the startingpoint for Kierkegaard’s philosophy.The man who refers to the future risks more than the man who holds himselt and others to what they believe at the moment. For Kierkegaard (as for Nietzsche) history was reduced to an existential, irrelevant past. To take up a religious committal to the future is from a Christian point of view to believe that the Christianity of the New Testament will remain the truth - not just for me at the moment (and in a possible, transcendental world) but also after my death in this world. This was what Grundtvig - troubled perhaps but unshakable - believed and preached in this welcome publication of his sermons.

scholarly journals Scythian View of Russian Revolution: Aspects of Axiology

2021 ◽  
pp. 272-286
Author(s):  
N. M. Solntseva ◽  
E. G. Solntseva
Keyword(s):  
Point Of View ◽  
Russian Revolution ◽  
Relative Influence ◽  
The People ◽  
The Future ◽  
Group Members ◽  
Personal Energy ◽  
The Church ◽  
The Revolution

The perception of the revolution by the majority of members of the Scythian group (1916—1919) is examined in the article. The relevance of the topic is due to the fact that the views of the Scythians of the 1910s on the revolution correlate with their work, which is actively studied by modern researchers. It is shown that the priority for them was the projection of modernity on the mythologized and poeticized by them historical Scythians, the first was the question of the role of personal energy in opposition to social entropy. The article focuses on the actualization by the group members of the Scythian psychotype in the Russian revolution, on the premonition of their own death in its whirlwind, on the legacy of A. Herzen’s ideas by IvanovRazumnik. The attitude of the group members to the religious content of the revolutions of 1917 is analyzed, the skeptical view of Ivanov-Razumnik, E. Zamyatin, S. Yesenin, N. Klyuev on the Church is presented. The point of view of the spiritual Scythians who dreamed of democracy on the role of the people in the revolution and the future of the country is considered. The apprehensions of M. Prishvin, A. Blok, A. Bely for the fate of a culture threatened with destruction are outlined. It is concluded that there is no single revolutionary axiology in the group and only the relative influence of the ideas of Ivanov-Razumnik on its members.

scholarly journals Turgenev’s Anniversaries in the Memorial Culture of the Soviet Era

2018 ◽  
pp. 109-123
Author(s):  
Irina Koznova
Keyword(s):  
Cultural Heritage ◽  
Russian Literature ◽  
Point Of View ◽  
Soviet Period ◽  
Main Role ◽  
Time And Space ◽  
The Past ◽  
The Future ◽  
Working People ◽  
Supporting Structures

The memory of the past is one of the supporting structures of society. Contributing orientation in time and space to society, the memory acts as a connection between the present and the future. With the help of memory, society maintains its identity. What society remembers or forgets is the cultural core of its values and meanings. Being the representation of the past, versatile and selective memory is undergone to constant reorganization in the society in accordance with the demands of the present. The Soviet project, aimed at forming of a new society and a person, offered also its own project of the past, created its culture of memory. Ideas about the past changed along with the change of the Soviet present and the vision of its future. An important component of the culture of memory are the commemorations. Anniversaries of signifcant events and historical fgures allow to organize the work of the past in the present, to enter them into the current cultural space. The anniversary reading of the classic authors of Russian literature in the Soviet period was associated with the idea of mastering the cultural heritage of the past by the working people. The methods and forms of their memorialization, aimed at mass perception and appropriation, corresponded to the heroic matrix, which played the main role in the institutionalization of the Soviet collective whole. This matrix, based on the class-party principle, had two successive profles: revolutionary-international and nationalpatriotic. In the Soviet period there were several important dates in memory of Ivan Turgenev. Honorings of the writer complied with a certain canon. Turgenev’s works were primarily understood from the point of view of their social signifcance, in the context of both the Turgenev era and the Soviet era. Its multivalent potential was mainly considered from two aspects: the service to the revolution and the service toRussia.

Chelovek.RU/Человек.RU

Chelovek RU ◽  
2020 ◽  
pp. 18-53
Author(s):  
Sergei Avanesov ◽  
Keyword(s):  
Family History ◽  
Great Distance ◽  
Point Of View ◽  
The Past ◽  
Russian Philosopher ◽  
True Meaning ◽  
The Future ◽  
Pavel Florensky ◽  
The Moment

Abstract. The article analyzes the autobiography of the famous Russian philosopher, theologian and scientist Pavel Florensky, as well as those of his texts that retain traces of memories. According to Florensky, the personal biography is based on family history and continues in children. He addresses his own biography to his children. Memories based on diary entries are designed as a memory diary, that is, as material for future memories. The past becomes actual in autobiography, turns into a kind of present. The past, from the point of view of its realization in the present, gains meaning and significance. The au-thor is active in relation to his own past, transforming it from a collection of disparate facts into a se-quence of events. A person can only see the true meaning of such events from a great distance. Therefore, the philosopher remembers not so much the circumstances of his life as the inner impressions of the en-counter with reality. The most powerful personality-forming experiences are associated with childhood. Even the moment of birth can decisively affect the character of a person and the range of his interests. The foundations of a person's worldview are laid precisely in childhood. Florensky not only writes mem-oirs about himself, but also tries to analyze the problems of time and memory. A person is immersed in time, but he is able to move into the past through memory and into the future through faith. An autobi-ography can never be written to the end because its author lives on. However, reaching the depths of life, he is able to build his path in such a way that at the end of this path he will unite with the fullness of time, with eternity.

THE GENESIS OF CONSERVATIVE IDEOLOGY, DEVELOPMENT TRENDS AND PROSPECTS IN THE POLITICAL REFORM OF MODERN COUNTRIES (ON THE EXAMPLE OF RUSSIA AND FRANCE)

2020 ◽  
Vol 10 (4) ◽  
pp. 38-43
Author(s):  
MARIETA EPREMYAN ◽  
Keyword(s):  
Political Reform ◽  
Point Of View ◽  
The Political ◽  
Development Trends ◽  
Conservative Ideology ◽  
The World ◽  
Christian Conservatism ◽  
The Future ◽  
Conservative Policy ◽  
Depth Interviews

The article examines the epistemological roots of conservative ideology, development trends and further prospects in political reform not only in modern Russia, but also in other countries. The author focuses on the “world” and Russian conservatism. In the course of the study, the author illustrates what opportunities and limitations a conservative ideology can have in political reform not only in modern Russia, but also in the world. In conclusion, it is concluded that the prospect of a conservative trend in the world is wide enough. To avoid immigration and to control the development of technology in society, it is necessary to adhere to a conservative policy. Conservatism is a consolidating ideology. It is no coincidence that the author cites as an example the understanding of conservative ideology by the French due to the fact that Russia has its own vision of the ideology of conservatism. If we say that conservatism seeks to preserve something and respects tradition, we must bear in mind that traditions in different societies, which form some kind of moral imperatives, cannot be a single phenomenon due to different historical destinies and differing religious views. Considered from the point of view of religion, Muslim and Christian conservatism will be somewhat confrontational on some issues. The purpose of the work was to consider issues related to the role, evolution and prospects of conservative ideology in the political reform of modern countries. The author focuses on Russia and France. To achieve this goal, the method of in-depth interviews with experts on how they understand conservatism was chosen. Already today, conservatism is quite diverse. It is quite possible that in the future it will transform even more and acquire new reflections.

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