scholarly journals Shaping eschatology within science and theology

2007 ◽  
Vol 28 (1) ◽  
pp. 191-206
Author(s):  
M Pretorius
Keyword(s):  
Common Ground ◽  
Eternal Life ◽  
The Bible ◽  
Theology And Science ◽  
Reign Of God ◽  
Science And Theology ◽  
Relationship Of ◽  
The Relationship

Traditionally, questions about  the reign of God, death and resurrection, God’ s judgment and eternal life, have belonged to eschatology, specifically as presented by Biblical scholars. At times, when eschatology has become a topic of debate, it has unfortunately, resulted in accusations and acrimony among scholars. Yet, the Bible is clear about what the end entails; whether that is towards the believer or non-believer. Furthermore, the relationship of theology and science on eschatology has hardly been a topic of discussion. However, in recent times, there have been serious attempts by modern scholars to find common ground between these two seemingly diverse disciplines when it comes to eschatology.

scholarly journals A ‘transversal’ dialogue with Wentzel van Huyssteen’s theological approach

2021 ◽  
Vol 42 (2) ◽  
Author(s):  
Klaus Nürnberger
Keyword(s):  
Cultural Anthropology ◽  
Natural Sciences ◽  
Eternal Life ◽  
Christian Faith ◽  
The Bible ◽  
Theology And Science ◽  
Human Uniqueness ◽  
The Difference ◽  
Science And Theology ◽  
Vantage Points

In this essay, I compared notes with Wentzel van Huyssteen, one of the most prominent theologians in the science–religion discussion. I followed the topics dealt with in a casual interview with Frits Gaum, in which Van Huyssteen responded to set questions: on his academic journey, God, the Bible, creation and evolution, human uniqueness, original sin, eternal life, Jesus and the relation between faith and research. Whilst there was considerable consensus between us in most respects, I would change the focus from an ‘apologetic’ agenda (science and theology were describing the same world from equally valid vantage points using comparable rationalities) to a ‘missionary’ agenda (making the Christian faith more accessible to scientists by following the approach of ‘experiential realism’). Science confined its operations to different aspects of the reality that was accessible to human observation, explanation and manipulation, whilst theology concentrated on our relation to the transcendent Source and Destiny of all of reality. To make sense to a scientist, theology must shun unsupported postulates and speculations and confront the scientist with the basic alternative of claiming to be the ultimate authority over the immanent world (presuming to be the owner, master and beneficiary of reality) and being derived from, and responsible to, the ultimate Source and Destiny of reality. The confusion between immanent transcendence (aspects of immanent reality that were not accessible to our observation, explanation and manipulation) and transcendent immanence (immanent reality as a whole was open towards a higher Source and Destiny) bedeviled the interface between science and faith. Science challenged theology to provide experiential evidence; theology challenged science to be responsible to ultimate authority.Intradisciplinary and/or interdisciplinary implications: Both Wentzel van Huyssteen and I have worked consistently on an interdisciplinary basis. However, whilst Wentzel focused strongly on the natural sciences, I spent most of my time on the relation between the Christian faith and the human sciences (economics, ecology, cultural anthropology, politics, etc.) and concentrated on the natural sciences only after my retirement. In my essay, I highlighted the difference between trying to demonstrate the comparability and compatibility between theology and science on the one hand and highlighting the challenge that science posed to faith and faith posed to science on the other hand.

scholarly journals Evolutionary theology: a new chapter in the relations between theology and science

2020 ◽  
Vol 56 (3) ◽  
pp. 101-123
Author(s):  
Wojciech Grygiel
Keyword(s):  
Common Ground ◽  
Major Step ◽  
Conceptual Foundation ◽  
Intellectual Inquiry ◽  
Theology And Science ◽  
The Common ◽  
Science And Theology ◽  
Unique Framework ◽  
Scientific Atheism

Despite many arduous attempts to reconcile the separation between theology and science, the common ground where these two areas of intellectual inquiry could converge has not been fully identified yet. The purpose of this paper is to use evolutionary theology as the new and unique framework in which science and theology are indeed brought into coherent alignment. The major step in this effort is to acknowledge that theology can no longer dialogue with science but must assume science and its method as its conceptual foundation. This approach successfully does away with any tensions that may arise between the two disciplines and establishes a firm ground on which neither of them will turn into ideology. Moreover, it enables the dialogue with contemporary scientific atheism on solid grounds and the restoration of the credibility of theology in the secularist culture of the day.

scholarly journals The portrayal of Africa and Africans in the book of Jeremiah

2018 ◽  
Vol 52 (1) ◽  
Author(s):  
David T. Adamo
Keyword(s):  
Old Testament ◽  
Theological Method ◽  
The Bible ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
Relationship Of ◽  
The Relationship ◽  
Unanimous Agreement

Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

Defining Religion and Spirituality

2018 ◽  
Author(s):  
Michael J. Balboni ◽  
Tracy A. Balboni
Keyword(s):  
Common Ground ◽  
Religion And Spirituality ◽  
Specific Content ◽  
Pluralistic Society ◽  
Spiritual But Not Religious ◽  
Ultimate Concern ◽  
Spirituality And Religion ◽  
Functional Understanding ◽  
Relationship Of ◽  
The Relationship

This chapter notes two general approaches, the substantive and functional, in how spirituality and religion may be conceptualized. A functional understanding is less focused on the specific content that comprises religion, such as the superhuman or the gods, and instead concentrates on the ultimate concern or greatest love of said religion. Within this functional approach, spirituality and religion are closely related but not identical. Spirituality refers to the immaterial connection between the lover and the object chiefly loved. Religion concerns the external structures that support and enable an ultimate concern or greatest love. Both conceptual approaches hold scholarly legitimacy, but functional understandings, unlike substantive definitions, open innovative ways within an increasingly pluralistic society to interpret the relationship of spirituality and religion within medicine, so that traditional “religious,” “spiritual but not religious,” and deeply “secular” persons may uncover shared values and common ground in the care of the sick.

Sino-Christian Theology and the Bible

2021 ◽  
pp. 510-526
Author(s):  
Pan-chiu Lai
Keyword(s):  
Academic Discipline ◽  
Mainland China ◽  
Biblical Studies ◽  
Christian Theology ◽  
The Political ◽  
Chinese Journal ◽  
The Bible ◽  
Chinese Characteristics ◽  
Relationship Of ◽  
The Relationship

This essay offers an analysis of the relationship of Sino-Christian theology, a cultural qua theological movement flourishing in contemporary China, with the Bible. Based on a survey of the articles published in Logos & Pneuma: Chinese Journal of Theology (Dao Feng), the organ journal of Sino-Christian theology, and some other relevant publications, it argues that due to the political atmosphere, the institutional restriction, and the intellectual as well as religious orientations of the relevant scholars, Sino-Christian theology had made very limited efforts in developing biblical studies as an academic discipline in mainland China until the mid-2000s or so. Since then, the publications related to biblical studies proliferated dramatically in mainland China, and some approaches to biblical studies with certain Chinese characteristics have been developed. It is expected that some innovative approaches to the Bible as well as biblical studies will be further developed in the Chinese-speaking world.

The relationship of fashion and art and art literacy of the students of the department of fashion design

2016 ◽  
Author(s):  
Esra Varol
Keyword(s):  
Design Education ◽  
Common Ground ◽  
Assistant Professor ◽  
Research Field ◽  
Fashion Design ◽  
Haute Couture ◽  
Architecture And Design ◽  
Fashion Designers ◽  
Relationship Of ◽  
The Relationship

The existence of the relationship between fashion and art dates back to old times. The aim of Worth and Poiret with the arising of haute couture in 19th century was the acceptance of fashion designers as artists. Even though this situation has never realized completely, many designers continued designing clothing with the sense of art and still do. The subject that unites design and art on the common ground is that there is an effort of creating an esthetical product at the end of both activities. In this direction, art lessons have always been a part of design education. As in every design field, in fashion design field art lessons take place in the curriculum. Art provides the inspiration for the designers; students and other designers design clothing by being influenced by the art. Thus, art becomes an eternal research field for designers, art literacy comes into prominence in this respect. The aim of this research is to discuss the relationship of art and fashion within its historical development and reveal the art literacy of the students of the department of fashion design. The research has been carried out in Eskisehir Anadolu University Faculty of Architecture and Design Department of Fashion Design. The method of the research is descriptive. In order to obtain the research data along with literature review art literacy scale that is developed by Assistant Professor Doctor İzzet Yucetoker has been used. Scale 96 has been applied on fashion design student.Keywords: fashion, art, fashion design, art literacy.

“I came that they may have life, and have it abundantly” (John 10:10): An Ecological Reading of John’s Gospel

2012 ◽  
Vol 124 (2) ◽  
pp. 64-71
Author(s):  
Susan Miller
Keyword(s):  
Natural World ◽  
Kingdom Of God ◽  
Eternal Life ◽  
Synoptic Gospels ◽  
Presence Of God ◽  
The Gift ◽  
John's Gospel ◽  
Relationship Of ◽  
The Relationship ◽  
Samaritan Woman

In the synoptic gospels Jesus proclaims the imminence of the Kingdom of God but in John’s Gospel Jesus is concerned with the gift of eternal life. Interpretations of John’s Gospel have emphasised the relationship between salvation and an individual’s faith in Jesus. Several passages feature accounts of the meeting of Jesus and characters who come to faith in him such as the Samaritan woman, the blind man, Martha, and Thomas. The focus on the faith of individuals and their desire for eternal life has downplayed the importance of the natural world. An ecological strategy of identification, however, illustrates the ways in which Jesus is aligned with Earth. He offers the Samaritan woman living water, and he identifies himself as the bread of life (6:35), the light of the world (8:12), and the true vine (15:1). This strategy of identification highlights images of fruitfulness and abundant harvests. This approach, moreover, emphasises the presence of God in the processes of nature, and the gift of eternal life is described in terms of the abundance of the natural world. An ecological interpretation of John’s Gospel challenges the view that salvation may be defined purely in terms of the gift of eternal life to an individual, and points to an understanding of salvation as the restoration of the relationship of God, humanity, and Earth.

scholarly journals Rosalind and Celia

2019 ◽  
Vol 19 ◽  
Author(s):  
Gyöngyi Matus-Kassai
Keyword(s):  
Alternative Framework ◽  
As You Like It ◽  
The Bible ◽  
Relationship Of ◽  
The Relationship ◽  
True Friendship ◽  
The Ideal

This paper focuses on the relationship between Rosalind and Celia from Shakespeare’s As You Like It. The study investigates a hitherto undiscovered link between their friendship and that of David and Jonathan from the Bible. Both friendships are analysed in the context of the classical and Renaissance discourse on amicitia perfecta, highlighting the most important features of idealised friendship from Cicero’s De Amicitia and Montaigne’s essay On Friendship. Furthermore, amicitia perfecta is proposed as a new, alternative framework to understand the relationship of Rosalind and Celia, which is often discussed in the context of homoerotic desire. Finally, the essay emphasises the significance of the fact that the ideal friends presented in Shakespeare’s comedy are female in a culture when women were thought to be excluded from, and incapable of, true friendship.

Noah’s Lost Son in the Qurʾān

Arabica ◽  
2017 ◽  
Vol 64 (2) ◽  
pp. 129-148
Author(s):  
Gabriel Said Reynolds
Keyword(s):  
Present Article ◽  
Family Members ◽  
The Bible ◽  
Relationship Of ◽  
The Relationship ◽  
Do So

In Kor 11 (Hūd), 42-47 the Qurʾān has Noah address one of his sons and plead with him to enter the ark. Noah’s son refuses to do so, explaining that he plans to seek refuge from the flood on a mountain. When the son is lost in the flood, Noah turns to God in order to ask that his son be forgiven. In the present article, I discuss the relationship of this Qurʾānic episode with larger themes in the Qurʾān—seen also in the material on Abraham and his father—regarding the believer’s proper disposition towards unbelievers, and unbelieving family members in particular. After a study of earlier theories about this passage, I propose that the account of Noah’s lost son (not found in the Bible) has a particular relationship to Ezekiel 14, a passage which speaks hypothetically of an unrighteous son of Noah. In conclusion, I argue that this passage is an important example of how the Qurʾān applies, and transforms, earlier traditions in order to advance its particular religious arguments. Dans le verset coranique 11 (Hūd), 42-47, Noah s’adresse à l’un de ses fils et le prie d’entrer dans l’Arche. Le fils de Noé refuse de s’exécuter, arguant qu’il a l’intention de trouver refuge dans une montagne contre le Déluge. Quand son fils est perdu dans le Déluge, Noé se tourne vers Dieu afin de Lui demander de pardonner à son fils. Dans le présent article, nous examinerons la relation de cet épisode coranique avec des thèmes plus importants du Coran—que l’on peut également voir dans les récits sur Abraham et son père—concernant la disposition du croyant envers les incroyants et, plus particulièrement, les membres de la famille. Après une étude des théories antérieures à propos de ce passage, nous avancerons que le récit du fils perdu de Noé (qui ne se trouve pas dans la Bible) est particulièrement lié à Ezéchiel 14, un passage qui traite, en toute hypothèse, d’un fils indigne de Noé. En conclusion, nous soutenons que ce passage est un exemple important de la façon dont le Coran emploie et transforme des traditions antérieures afin d’avancer ses propres arguments religieux. This article is in English.

Biblical Authority and the Continental Reformation

1957 ◽  
Vol 10 (4) ◽  
pp. 337-360 ◽  
Author(s):  
B. A. Gerrish
Keyword(s):  
Biblical Authority ◽  
The Bible ◽  
Medieval Church ◽  
Jewish Scriptures ◽  
Relationship Of ◽  
The Relationship ◽  
The Church

That the distinctively ‘Protestant’ understanding of biblical authority can be grasped only by seeing it against its medieval background, may appear to be a truism. But the affirmation is necessary, if for no other reason, at least because the relationship of Protestantism to Catholicism has too often been interpreted as one of simple opposition in every respect. In part, however, the Reformers' understanding of biblical authority arises directly out of scholasticism, not by conscious opposition, but by unquestioning acceptance. The differentia of Protestantism cannot be defined simply by appeal to the so-called ‘formal’ and ‘material’ principles, unless the twin principles be themselves carefully defined. There was nothing new in the mere fact that the Reformers resorted to the Bible for verification of their theological convictions, nor even in their affirmation of the necessity of grace for salvation. The medieval Church had a rigorous doctrine of biblical inspiration, and it found grace as indispensable for justification as did the Reformers themselves.No doubt the earliest disciples took their view of inspiration and authority from Judaism. To begin with, their Scriptures were the Jewish Scriptures, and they themselves were all Jews. But it was natural enough that the Jewish doctrine of ‘verbal inspiration’ should persist even after the Church had become predominantly Gentile. The authority of Scripture is made to rest upon a theory of inspiration: the words of Scripture are binding because, in the last analysis, they are the Words of God.

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