scholarly journals Who, being in the form of God, did not consider it robbery to be equal with God: Kenosis of leadership

2020 ◽  
Vol 76 (2) ◽  
Author(s):  
Hlulani Mdingi
Keyword(s):  
Imago Dei ◽  
Christian Theology ◽  
Christian Faith ◽  
The Real ◽  
The Core ◽  
The World ◽  
The Creation ◽  
Service To Others ◽  
The Church

Leadership is at the core of Christianity; it operates from the paradigm of God’s revelation to humanity through creation. The creation of the world and the creation of Imago Dei are markers of the service that God has maintained from creation to the fulfilment of soteriology (Gn 1:26, 3 and I Cor 15:42). The early church’s worship of Christ, at least in the Didache, stemmed from the fact that this Hebrew prophet was a servant of God and was YHWH in the flesh. The early teachings of the church were service to the world. This article contends that Christianity faces a crisis because of neglect of the nuclei of Christian theology and faith oriented around the real or physical person of Christ and service to others. The emphasis of this article focuses on kenosis as a prerogative of true Christian faith and leadership. A kenotic model of leadership is service to humanity and the world. The article seeks reflection on the theological importance of kenosis, which interacts with creation and creature. This approach will highlight underlying theology for leadership as it relates to the person of Christ.

Teologi Ekologi dan Mistik-Kosmik St. Fransiskus Asisi

2016 ◽  
Vol 15 (2) ◽  
pp. 188
Author(s):  
Peter C. Aman
Keyword(s):  
Scientific Data ◽  
Imago Dei ◽  
Christian Theology ◽  
Christian Faith ◽  
Special Role ◽  
Christian Tradition ◽  
The World ◽  
Ecological Spirituality ◽  
Points Of View ◽  
The Given

Abstrak: Untuk mengembangkan suatu teologi ekologi, yang dikenal sebagai ekoteologi, mesti didasarkan pada fakta mengenai keterhubungan semua ciptaan sebagai suatu ekosistem. Metodologinya adalah induktif dan interdisipliner. Kosmologi dan antropologi amat membantu memberikan data ilmiah. Data-data tersebut merupakan titik awal untuk melakukan teologi ekologi, selain sumber-sumber yang diperoleh dari Wahyu, seperti Kitab Suci, Tradisi dan Magisterium. Artikel ini merupakan suatu upaya mengembangkan teologi ekologi berdasarkan tradisi teologi Kristiani yang menggaris bawahi sejumlah titik pandang teologis, seperti penciptaan sebagai suatu proses melalui itu Allah menciptakan dunia; peran khas manusia sebagai partner Allah Pencipta, selaku gambar dan rupa Allah, merawat dan memelihara ciptaan atas nama Allah; antroposentrisme tidak memiliki akar dalam teologi ekologi Kristiani. Mistisisme kosmik St. Fransiskus sebagaimana diajukan Paus Fransiskus dalam ensiklik Laudato Si’ akan menjadi bagian kedua dari artikel ini, agar dapat memahami spiritualitas ekologis yang meresap dalam seluruh ensiklik. Bagi orang-orang Kristen memelihara ciptaan merupakan suatu kewajiban yang berakar dalam iman Kristiani. Kata-kata Kunci: Teologi ekologi, ekosistem, penciptaan sebagai proses, Teosentrisme, antroposentrisme, gambar dan rupa Allah, mistisisme, penyair ontologis. Abstract: A theology on ecology, known as eco-theology, should be based on the reality of the interconnection of all creations as an ecosystem. The methodology should be both inductive and inter-disciplinary. Cosmology, biology and anthropology are helpful in contributing scientific data. The given data could be the starting points in doing a theology of ecology, besides the resources from Revelation, such as Scriptures, Tradition and Magisterium. This article is an effort to elaborate a theology of ecology based on Christian Tradition of Theology which underlines several theological points of view such as: creation as a process through which God creates the world; a special role as co-partner of the Creator for human being as “imago Dei” has to conserve and to take care of creation as God’s representative; anthropocentrism has no root on Christian theology of ecology. The Cosmic mysticism of St. Francis, promoted by Pope Francis in his encyclical letter Laudato Si’, occupies the second part of this article in order to understand ecological spirituality which emerges throughout the encyclical letter. For Christians, taking care of creation is also an imperative rooted in their Christian faith. Keywords: Theology of ecology, ecosystem, creation as a process, Theocentrism, anthropocentrism, imago Dei, cosmic mysticism, ontological poet.

The Mission of Dialogue

2020 ◽  
pp. 15-45
Author(s):  
Michael Barnes, SJ
Keyword(s):  
Vatican Ii ◽  
Roman Catholic ◽  
Missio Dei ◽  
Christian Faith ◽  
The World ◽  
The Creation ◽  
Cultural Forms ◽  
The Church

The first chapter is concerned with spelling out a theological context common to both a ‘theology for’ and a ‘theology of dialogue’, namely a Church called to witness to its faith. While the ‘new way’ of dialogue is sometimes understood as replacing traditional forms of missionary witness like proclamation, mission remains central to any account of Church and Christian faith. According to Vatican II, the Church is ‘missionary of its very nature’. These familiar words from Ad Gentes, the Council’s decree ‘on missionary activity’, lead to a discussion of the Roman Catholic contribution to the ecumenical consensus on mission which has coalesced around the Trinitarian theme of the Missio Dei. The typically Catholic principle of ‘inculturation’ or translation into new languages and cultural forms is a response to the Father’s work of sending the Word and the Spirit for the creation and redemption of the world, a work in which the Church is invited to participate.

Mandelstam: The Realm of Unexpectedness

2021 ◽  
Vol 64 (2) ◽  
pp. 62-83
Author(s):  
Svetlana S. Neretina
Keyword(s):  
Middle Ages ◽  
Speech Act ◽  
Classical Antiquity ◽  
Logical Framework ◽  
Creation Process ◽  
The Real ◽  
Logical Construction ◽  
The World ◽  
The Creation ◽  
The Middle Ages

In the essay “Conversation about Dante,” Mandelstam described logic, which he defined as the “realm of unexpectedness,” which is unlike any everyday logical construction. Based on the analysis of Mandelstam’s text, it is assumed that we are talking about a tropology that arose in the Middle Ages, the principles of which can be derived from studies of St. Augustine’s treatise De Dialectica and Petrus Сomestor’s Historia Scholastica. It is this triple commonwealth (Augustine – Comestor – Dante, read by Mandelstam) that creates the multilayered logical framework of the work. Augustine created a completely different dialectic than in classical antiquity. Augustine considers dialectics as an art of discussion and describes the real steps that contribute to the emergence of speech, which corresponds to Mandelstam’s concept of conversation. According to Augustine, at the basis of any speech, is a trope-turn. In the article, attention is drawn to the sound nature of creation process. This logic, used in explaining the creation of the world according to the logos/word (tropology), assumes that, at the basis of the speech act, there is no the word as a unit of speech, but the sound itself – the sound, which was considered initially equivocal (ambiguous). In the process of pronounciation, the sound could turn into its opposite and could change the meaning of speech if the context has been changed. Dante expressed the meaning of tropology in practice. Mandelstam wrote that he had chosen Dante for the conversation (between poet and poet) “because he is the greatest and indisputable master of reversible and reversing poetic substance.” Mandelstam saw Dante as the Descartes of metaphor.

scholarly journals A FÉ CRISTÃ NA CONTEMPORANEIDADE: RUMOS E DESAFIOS

2010 ◽  
Vol 41 (115) ◽  
pp. 345
Author(s):  
Maria Clara Lucchetti Bingemer
Keyword(s):  
Christian Theology ◽  
Christian Faith ◽  
Human Being ◽  
Belief In God ◽  
Religious System ◽  
The World ◽  
Important Trend ◽  
The Difference ◽  
Constituent Elements

Diante do panorama extremamente complexo do campo religioso hoje o documento de Aparecida declara estar o ser humano do século XXI em meio a uma “mudança de época”. Ao lado do processo de secularização, que leva o ser humano a não temer declarar sua ausência de crença em Deus e sua não pertença a qualquer sistema religioso, está igualmente o revival” religioso anárquico e selvagem que fez eclodir seitas e novas propostas “espirituais” dos mais variados perfis, questionando em profundidade a decantada supremacia do monoteísmo cristão no Ocidente. A proposta neste artigo é, depois de uma breve análise da situação da religião no mundo e especialmente no Brasil hoje, refletir sobre a diferença entre fé e religião e como esta reflexão, tomada em sua radicalidade, leva a uma compreensão renovada do que seja a fé cristã e sua identidade no mundo atual. Para chegar a isto, são analisados três elementos constitutivos da fé cristã: a historicidade, a experiência e o testemunho, no desejo de traçar um perfil aproximado de uma tendência importante na teologia cristã hoje, que prefere definir o Cristianismo mais como uma revelação do que como uma religião.ABSTRACT: Before the extremely complex panorama of the religious field today the document of Aparecida declares the human being of the XXI century to be in the mist of an “epoch change”. On the side of the secularização process, that leads the human being not to fear in declaring his lack of belief in God and his not belonging to any religious system, there is also the religious anarchical and wild “revival” that brought out sects and new “spiritual” proposals of the most varied profiles, questioning in depth the decanted supremacy of Christian monotheism in the Occident. The proposal of this article is, after a brief analysis of the situation of religion in the world and especially in Brazil today, to reflect on the difference between faith and religion and how this reflection, taken in its radicality, leads to a renewed understanding of what Christian faith is and its identity in the current world. To arrive at this, three constituent elements of the Christian faith are analyzed: the historicity, the experience and the witness, in the desire to trace a profile that approaches an important trend in the Christian theology, which prefers to define Christianity more as a revelation than as a religion.

scholarly journals ‘THE RULE OF THREE’ IN THE GROWTH STORIES – GANGBAIK LEE’S DRAMA “LIKE LOOKING AT THE FLOWER IN THE MIDWINTER”

2016 ◽  
Vol 1 ◽  
pp. 11-22
Author(s):  
Mansu KIM
Keyword(s):  
Fairy Tale ◽  
The Self ◽  
The Real ◽  
Final Destination ◽  
The Third ◽  
The Core ◽  
Rule Of Three ◽  
The Poor ◽  
The World

This paper focused on the structure of the growth stories, especially in surveying Gangbaek Lee’s (이강백) drama “Like Looking at the Flower in the Mid-winter (동지섣달 꽃 본 듯이)”. It is structured by ‘rule of the three’. In this text, three sons go to seek their mother, they experience the tests three times. Third son wins the game because he succeeds to find his true and alternative mother. It is similar to the story of English fairy tale “Three Little Pigs”.  In Freudian terms, the characters of the both texts are superego, ego and id. The core of the growth story is that third son (id) wins the first son (superego) and the second son (ego) by using his own energy (meaningful labor). In Levi Strauss’ terms, the contrast between the third and the others can be schemed the contrast between culture and nature. Lee’s drama presents the third son as the real hero who overcomes two elder brothers. The first is so conservative (oversleep), the second is so selfish (overeat). Two brothers were too political or too ideal to become a true, humanistic and warm-minded adult. In his view, ‘drama’ related to the third son is the most humanistic and warm-minded action in the world. These both stories are based on the plot ‘rags to riches’ which contains the success of the poor and powerless. In other words, the poor and weak child can grow to the true hero, and reach the final destination, according to the Gustav Jung’s expression, ‘the Self as a Whole’.

II. Beyond Dissent: Reflections on the Possibilities of a Pastoral Magisterium in Today's Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 132-136
Author(s):  
Richard Gaillardetz
Keyword(s):  
Christian Faith ◽  
The Real ◽  
Turn On ◽  
Open Debate ◽  
The Church ◽  
Real Danger ◽  
Pope Pius Xii

Our roundtable wishes to explore the need for the church today to move beyond what we might call the orthodoxy/dissent binary, that is, the assumption of one narrowly construed orthodox position, over against which all other construals of the Christian faith are presented as heretical or at least dissenting positions. This binary presents, for many scholars today, insuperable difficulties. To begin with, it emphasizes doctrinal unity over theological diversity. It privileges office over charism, magisterium over the sense of the faithful, authoritative pronouncement over communal discovery. The dominance of the orthodoxy/dissent binary depends in turn on an account of doctrinal teaching authority still indebted to Pope Pius XII and his claim that when the ordinary papal magisterium has pronounced on a matter, it is no longer subject to open debate. The solution, in the minds of some, lies in dispelling dangerous notions of orthodoxy, heresy, and dissent as intrinsically hegemonic terms that mask politically oriented power regimes. I am not inclined to dismiss entirely, however, claims to doctrinal normativity, even as I acknowledge the real danger of abuse.

William of Auvergne and the Manichees

Traditio ◽  
1993 ◽  
Vol 48 ◽  
pp. 63-75 ◽  
Author(s):  
Roland J. Teske
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Theology ◽  
Latin West ◽  
The World ◽  
The University ◽  
The Impact ◽  
The Universe ◽  
The Church ◽  
Scholarly Attention

William of Auvergne became a master of theology in the University of Paris in 1223 and was appointed bishop of Paris by Gregory IX in 1228. William governed the church of Paris until his death in 1249, while continuing to write the works which constitute his immense Magisterium divinale et sapientiale. Despite the fact that he was the first of the thirteenth-century theologians to appreciate the value of the Aristotelian philosophy that poured into the Latin West during the last half of the twelfth and the beginning of the thirteenth century, his writings have not received the scholarly attention they deserve. Étienne Gilson has sketched well the impact of the influx of Greek and Arabian philosophical works into the Christian West: Up to the last years of the twelfth century, when the Christian world unexpectedly discovered the existence of non-Christian interpretations of the universe, Christian theology never had to concern itself with the fact that a non-Christian interpretation of the world as a whole, including man and his destiny, was still an open possibility.

scholarly journals Towards the possible integration of Psychology and Christian faith: Faculties of human personality and the Lordship of Christ

2016 ◽  
Vol 50 (1) ◽  
Author(s):  
Aleksandar S. Santrac
Keyword(s):  
Imago Dei ◽  
Christian Theology ◽  
Christian Faith ◽  
Human Personality

In recent debates every attempt to integrate Psychology and Christian Theology has met with almost complete distrust. This article suggests a possible mode of integration on the basis of the interconnectedness between the faculties of human personality and the idea of the Lordship of Christ. The compartmentalisation of human personality should be resisted, because every human faculty functions holistically. In the biblical revelation each of these faculties is subject to the Lordship of Christ in order to function properly as part of the holistic picture of the imago Dei.

The Spirit in creation

2014 ◽  
Vol 67 (1) ◽  
pp. 1-14 ◽  
Author(s):  
David T. Williams
Keyword(s):  
Holy Spirit ◽  
Direct Action ◽  
External Action ◽  
Christian Theology ◽  
Discrete Elements ◽  
Second Person ◽  
The World ◽  
The Holy Spirit ◽  
The Creation

AbstractThe result of the Arian controversy was the affirmation of the total equality of the trinitarian persons. This led to the realisation that all three persons of the Trinity are involved in every external action of God. Despite this, the role of the Holy Spirit in creation has not been clear, partly due to few specific references in the creation narratives. However, it may be suggested that the Spirit does not act in the creation of matter, which is the role of the second person, but in the provision of the underlying form and order necessary for very existence, and specifically for the dynamic interaction which is of the essence of life, as in the second account of the creation of the man (Gen 2). This reflects the fact that the action of the Spirit is also essential in salvation to link Christ's work on the cross to the believer. While separation is a feature of the Genesis creation narrative, this is balanced by the interrelating of what had been created.So, although Christian theology has commonly seen the world as ‘spirit’-less, restricting the action of the Holy Spirit to the church, this would be understood as referring to the limitation of his direct action. His immanent presence is nevertheless essential in all for very existence. The Spirit is not in the world, but underlies it.Creation may be seen as a theistic act, by transcendent intervention to give matter, and giving interaction in immanent presence. The nature of the world therefore reflects the theistic nature of God, involving both distinction and relating. Indeed it then reflects the trinitarian nature of the creator, in which the persons maintain their absolute distinction at the same time as their total equality through the interaction of perichōrēsis, specifically enabled by the action of the Spirit as generating and undergirding relationship. The parallel between the created and the creator is seen especially insofar as the discrete elements of matter interrelate to give form and interaction.It is in their interaction that the elements of creation fulfil their purpose, and so specifically that humanity reflects its nature as created in imago Dei.

scholarly journals THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE

2020 ◽  
Vol 4 (1) ◽  
pp. 85-101
Author(s):  
Ion Marian CROITORU ◽  
Keyword(s):  
New Physics ◽  
The Body ◽  
Christian Theology ◽  
The World ◽  
The Creation ◽  
Science And Theology ◽  
To Come ◽  
The Times ◽  
The Moment ◽  
The Universe

Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.

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