scholarly journals Christianity as “True Religion” According to Karl Barth’s Theologia Religionum: An intercultural Conversation with Selected Asian Christian Theologians

2021 ◽  
Vol 35 (2) ◽  
pp. 155-170
Author(s):  
Benno Van Den Toren
Keyword(s):  
The Other ◽  
Word Of God ◽  
Theology Of Religions ◽  
Religious Traditions ◽  
Christian Religion ◽  
Insufficient Attention ◽  
In Christ ◽  
Critical Conversation ◽  
Historical Nature ◽  
The Way

This article orchestrates an intercultural theological conversation between Karl Barth’s theology of religions and selected Asian Christian theologians. The latter rightly stress that Barth’s criticism of religions is mainly concerned with Christian religion, although it does allow for the recognition of “other true lights.” Yet, insufficient attention is paid to the fact that Barth considers Christianity in particular “the true religion.” In critical conversation with these Asian reflections, it becomes clear that we need to move beyond Barth because (1) his Christocentrism neglects God’s presence as Creator and Spirit in other religious traditions, (2) Barth’s actualism does not allow him to properly distinguish between the word of God in the Christian Scriptures and in the “other lights,” and (3) this actualism stands in the way of a full recognition of the historical nature of revelation and salvation in Christ.

scholarly journals Non-philosophical Christ-poetics beyond the mystical turn in conversation with continental philosophy of religion

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Johann-Albrecht Meylahn
Keyword(s):  
Philosophy Of Religion ◽  
Continental Philosophy ◽  
The Other ◽  
Negative Theology ◽  
The Uncanny ◽  
Close Proximity ◽  
Mystical Theology ◽  
Critical Conversation ◽  
Language Text ◽  
The Way

The religious turn in continental philosophy has opened the door for postmetaphysical mystical theology. Postmetaphysical mystical theology seeks to understand the non-relation relation of language (text) to the Other. Yet, this non-relation relation to the Other, who is every other, can also be interpreted differently to the mystical understanding. For example, Žižek argues that the Other, which is often experienced as the uncanny, the unpredictable and the contingent (lived spirituality), is not necessarily the result of some mystical unknowable Otherness but is a consequence of the way the subject’s own activity is inscribed into reality. These experiences of lived spirituality or experiences of Otherness can, rather than being interpreted as an in-breaking of the mystical Other, be interpreted otherwise, as a grammatological consequence of the inability and impossibility of language (Lacan). Therefore, in this article, Žižek’s thoughts function as a bridge to bring this mystical turn back into critical conversation with continental philosophy and particularly with the thoughts of Derrida, Laruelle and Stiegler. The contemporary mystical turn in theology rediscovers something of this non-religious religion. Derrida’s thoughts are in close proximity to negative theology and yet there is an important difference. This difference will be explored and further developed towards Laruelle’s non-philosophy, which does not translate into a non-religion religion or postmetaphysical metaphysics but remains a non-philosophy or maybe a science of Christ. This article will conclude with a tentative exploration of a postmetaphysical Christ-poetics beyond the mystical turn.

scholarly journals Japanese Concepts of Angels: Analyzing Depictions of Celestial Beings in the shōjo Manga Kamikaze Kaitō Jeanne

2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Dunja Sharbat Dar
Keyword(s):  
Popular Culture ◽  
The Other ◽  
Religious Traditions ◽  
Cultural Perspectives ◽  
Christian Religion ◽  
Hermeneutic Approach ◽  
Shojo Manga ◽  
Insight Into

White wings, long hair, 'pure' faces: the appearance of angels frequently follows similar aesthetics connected to Christian imagery. Angels and Christian religion also are popular themes in manga, Japanese comics, often intermingled with Buddhist or Shinto notions. Since imagery in popular culture resonates and shapes vernacular and cultural perspectives, manga like Kamikaze Kaitō Jeanne (KKJ) provide an important insight into the conceptualization of angels in Japan. This article therefore analyzes the contrary role of angels in KKJ as the Other, the mysterious, serene one, while simultaneously angels are depicted as part of the circle of life every creature undergoes in Buddhist cosmology. Based on a visual hermeneutic approach, this article demonstrates how the intermix of both visual and religious traditions in Japan shape the depiction of angels in Japanese popcultural media.

Leaf or Chaff: On Poetry in Religion

Horizons ◽  
1978 ◽  
Vol 5 (1) ◽  
pp. 17-29
Author(s):  
Francis Patrick Sullivan
Keyword(s):  
The Other ◽  
Religious Poetry ◽  
Religious Traditions ◽  
Experience Of God ◽  
The Relationship ◽  
Religious Understanding ◽  
The Way

AbstractPoetry, understood the way Icons are, teaches its readers and writers how words make relationships, put people, places, things in one another's presence. In the relationship called religious, poetry takes on a very crucial task, that of mediating an experience, the human of the divine, the divine of the human, in the various traditions, like the Icon in Orthodoxy. Poetry creates nonreligious relationships too, but uses the same manner of making someone present to something or someone. Poetry becomes anti-presence in religious traditions that deny experience of God. In Christianity of a sacramental kind, poetry is the Icon of language, beauty/truth inseparably set out, the loss of one jeopardizing the existence of the other, language refusing to be idolatrous, and equally, refusing to be inane. Religious understanding in sacramental Christianity requires the poetic Icon.

scholarly journals Constructing imaginative geographies in Genesis

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
José-Alberto Garijo-Serrano
Keyword(s):  
The Other ◽  
Religious Identities ◽  
Religious Traditions ◽  
The Bible ◽  
Imaginative Geographies ◽  
History Of ◽  
The Creation ◽  
Patriarchal Narratives ◽  
The Way ◽  
Genesis A

This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the patriarchal narratives of Genesis and how they have left their mark on the history of the interpretation of these texts and on the not always easy relations between members of the religious traditions inherited from the Bible (Hebrews, Muslims and Christians). I propose four types of ‘imaginative geographies’: (1) ‘Equalness’ is the way to represent what is considered as sharing the own identity. The geography of ‘Equalness’ defines the spaces of Isaac, Jacob and their families. (2) ‘Otherness’ is the way to represent the ‘Other’ as opposite or juxtaposed to one’s own identity. A common border is shared, thus kinship relationships can be established. It defines the spaces of Ishmael, Esau/Edom, Lot (Ammon and Moab) and Laban. (3) ‘Foreignness’ is the way to define what is strange, odd or exotic considered as external to the own identity, in a space set beyond even the space of the ‘Other’. Egypt is in Genesis a land of ‘Foreignness’. (4) ‘Delendness’ encompasses whatever claims our same space and therefore threatens our survival and must be destroyed (delendum). As such, processes of annihilation and dominion of Israel on Canaanites and Sichemites are justified.Contribution: The article applies Said’s ‘imaginative geographies’ as an identity mechanism for the creation of biblical literary spaces. A quadripartite classification (‘Equal’/‘Other’/‘Foreigner’/‘Delendum’) instead of the usual bipartite one (‘Equal’ vs. ‘Other’) is proposed and the consequences for the current coexistence between religious identities inherited from Abraham are shown.

scholarly journals Penitência cotidiana. Uma verdade a ser recordada

2018 ◽  
Vol 76 (302) ◽  
pp. 402-427
Author(s):  
Francisco Taborda
Keyword(s):  
Historical Research ◽  
The Other ◽  
Word Of God ◽  
Lay Persons ◽  
Other Hand ◽  
In Christ

Síntese: Nos seis-sete primeiros séculos, procurava-se o perdão dos pecados em formas cotidianas de obter a reconciliação que Deus nos oferece em Cristo. A forma elaborada, conhecida na pesquisa histórica como “penitência canônica” (sacramento da penitência), era reservada para poucos pecados gravíssimos, exigia penitências rigorosíssimas que duravam anos e não podia ser repetida. Em compensação, as formas cotidianas (escuta da Palavra de Deus, esmola-oração-jejum, confissão a leigos, a eucaristia como sacramento do perdão) eram muito valorizadas e recomendadas. Se essas formas cotidianas forem novamente valorizadas, não haverá razão para lamentar-se sobre a chamada “crise da confissão”. O estudo é precedido por uma reflexão antropológica sobre a reconciliação (o “fazer as pazes”) no âmbito humano.Palavras-chave: Penitência cotidiana. Escuta da Palavra de Deus. Esmola. Oração. Jejum. Confissão a leigos.Abstract: In the first six to seven centuries forgiveness from sins was sought by way of quotidian forms to obtain the reconciliation that God in Christ offers us. The elaborate form, known in historical research as “canonical penance” (the sacrament of penance) was reserved for a few serious sins, demanded severe penances that lasted years, and could not be repeated. On the other hand, the quotidian forms (listening to the Word of God, alms giving-prayer-fasting, the confession to lay persons, the Eucharist as a sacrament of forgiveness) were highly recommended and valued. If these forms were newly valued, there would not be any reason to lament the so-called “crisis of confession”. This study is preceded by an anthropological reflection regarding reconciliation (“making peace”) in the context of human relations.Keywords: Quotidian penance. Listening to the Word of God. Alms giving. Prayer. Fasting. Confession to lay persons.

Conclusion: Barth’s Dreams

2019 ◽  
pp. 257-264
Author(s):  
S. Mark Heim
Keyword(s):  
Free Choice ◽  
Karl Barth ◽  
Divine Revelation ◽  
Comparative Theology ◽  
Religious Traditions ◽  
Christian Religion ◽  
Recent Scholarship ◽  
Kingdom Of Heaven ◽  
In Christ ◽  
Conversation Partner

This concluding chapter to the collection of experiments with Karl Barth and comparative theology explores the two great moments in Barth’s relationship to religions: critique of all religion as idolatry and affirmation that God is free to act in and through religions without restraint. Heim leads with reflection on how his own theological work has been shaped both by interreligious engagement and Barth’s confessional theology. He points out the particular usefulness of Barth’s critique of religion in a time when much recent scholarship has highlighted the problems with the history and use of that term. In addition, Barth is a valuable conversation partner for other religions because of his fierce commitment to the particularity of divine revelation. Late in life, Barth affirmed that God may employ a variety of “parables of the kingdom of heaven,” which opens the possibility that other religious traditions may work in this way. Heim concludes with the suggestion that the “first act of Barth’s insistence on God’s free choice and promise to be present to us in Christ (coupled with recognition that the Christian religion deserves no presumption of that presence) could be balanced by a second act that affirmed God’s freedom to be present and active without restriction.”

Women and the Teaching Office According to Calvin

1994 ◽  
Vol 47 (4) ◽  
pp. 489-510
Author(s):  
Robert White
Keyword(s):  
The Other ◽  
Current Debate ◽  
Christian Religion ◽  
Other Hand ◽  
The Subject ◽  
In Christ ◽  
Male Leadership ◽  
The Church ◽  
Literary Circles

Few aspects of Paul's teaching have proved more controversial in recent times than his injunction that women should neither speak (lalein) nor teach (didaskein) in church assemblies (1 Cor. 14.34–35; 1 Tim. 2.11–12). To those seeking to promote the ministry of women in the church, the apostle's words appear as a personal expression of opinion founded on patriarchal prejudice, on rabbinic conservatism or on purely local considerations of strategy, motives which are of little more than documentary interest in the current debate. To proponents of the principle of male leadership, on the other hand, Paul's instruction forms part of a normative, enduring evangelical tradition which is often assumed to bear not only on the order of the church but on the order of creation itself. In these circumstances it is instructive to examine Calvin's treatment of the subject as found not only in his major dogmatic work, The Institute of the Christian Religion, but at various places in his sermons and commentaries. Our purpose here is not to make Calvin the arbiter of what, in his own day, was a highly marginal question – outside of court and literary circles, equality of the sexes was not a serious Renaissance concern – but rather to understand how he interpreted Paul's teaching in the context of a creation which God was already renewing and of a church where all were already made one in Christ.

Does Copernicus Help? Reflections for a Christian Theology of Religions

1977 ◽  
Vol 13 (2) ◽  
pp. 243-258 ◽  
Author(s):  
J. J. Lipner
Keyword(s):  
Belief Systems ◽  
The Other ◽  
Christian Theology ◽  
Christian Faith ◽  
World Religions ◽  
Important Distinction ◽  
Theology Of Religions ◽  
Religious Traditions ◽  
Religious Perspectives ◽  
The One

I want to consider in this paper a question that is looming large in the theology of most world religions, not least in the Christian tradition. The following discussion will be confined to the Christian standpoint, though I hope mutatis mutandis the main points will be seen to apply to other religious perspectives as well. Specifically then, this question can be ex–pressed in two ways. We may ask, (i) in the context of the contemporary dialogue situation, how is the committed Christian to regard the adherents of non–Christian religions? and (ii) what status do these alien belief–systems have with respect to the Christian faith–response? Both forms of the issue are often discussed it seems to me without due attention being given to an important distinction between them. So, at the outset, it will be useful to make one or two observations about this. First of all, it is inevitable, I think, that an evaluational factor is implied by both formulations. We are pondering a basically Christian assessment of religious traditions that are non–Christian, and any solution suggested which eventually eliminates a one-sided overall perspective will apparently put us in a dilemma. For, on the one hand, a Christian theology of religions will be expected to produce a Christian (and therefore evaluational) result; on the other hand, a finally nonevaluational solution seems unable to be called a Christian view of things at all. In the event of such a ‘neutral theology’ as the latter resulting (by no means a purely speculative question as we shall see), is the dilemma that becomes apparent a genuine one, or can it be resolved by a more stringent analysis of the relevant issues?

“GIVE VATICAN II A CHANCE” Sebuah Renungan Pribadi Mengenai Masa Depan Hubungan Oikumenis Protestan-Katolik di Indonesia

2017 ◽  
Vol 12 (1) ◽  
pp. 39
Author(s):  
Emanuel Gerrit Singgih
Keyword(s):  
Higher Education ◽  
Vatican Ii ◽  
The Other ◽  
Second Vatican Council ◽  
Christian Church ◽  
Common Life ◽  
Religious Traditions ◽  
Vatican Council ◽  
Human Family ◽  
The Way

Experience of encountering and being together with friends of a number of other religious traditions has contributed to changing the way one thinks, speaks and acts. This occurs only when there is a sincere readiness to open oneself to the other while at the same time acknowledging and appreciating plurality in the human family. In the Christian Church, both Catholic and Protestant, this can be understood as a result of the Second Vatican Council. In the context of Indonesia, and more specifically in Jogyakarta and in NTT Province, ecumenical relations between Catholics and Protestants indicate a desire for renewal (aggiornamento) in our common life. This is clear in collaboration between institutes of higher education, such as studying theology together, the use of a common Bible, acceptance of the deuterokanonika, meditation in common, and so forth. In such togetherness the ecclesial unity that Jesus prayed for derives its meaning. <b>Kata-kata kunci:</b> Perjumpaan, pembaruan, kesatuan, oikumene, tantangan, misi, kontekstualisasi, persaudaraan sejati

scholarly journals Persoalan Status Sebagai Anak-anak Abraham dalam Surat Galatia

2016 ◽  
Vol 1 (1) ◽  
pp. 13
Author(s):  
Samuel Benyamin Hakh
Keyword(s):  
The Other ◽  
Other Hand ◽  
The Status ◽  
In Christ ◽  
The Law ◽  
Theological Debate ◽  
The One ◽  
The Way

In the apostle Paul's letter to the Galatians, one of the principal theological debate sticking to the surface is the status as children of Abraham through circumcision. Because according to a group of Jews Christian who came to Galatia, Gentile Christians shall be circumcised, and implement the law, if they want to obtain salvation. Because safety is only given to those who become the children of Abraham in full. On the other hand, Paul rejected that obligation. According to Paul, by faith in Christ, the son of Abraham, Christians in Galatia, having status as the children of Abraham and inherit the blessings of God's promise that is salvation. In this article I argue that the debate was due on the one hand, Jewish Christian groups that cling to the tradition of circumcision because of the tradition that has been in effect since Abraham and believed to be the way of salvation, while Paul emphasis on faith and obey the decision of the council in Jerusalem that circumcision is not required for the non-Jewish.

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