Ökumenische Performance

2021 ◽  
pp. 269-283
Author(s):  
Christian Hild ◽  
Juan Rego
Keyword(s):  
Word Of God ◽  
Cultural Transfer ◽  
Theological Foundation ◽  
The Common ◽  
Textual Performance ◽  
Catholic Perspective

This paper aims to explore both the textual performance and the cultural transfer of the Word of God from a Protestant (Christian Hild) and Catholic perspective (Juan Rego). Building on Pope Benedict XVI’s post-synodal apostolical exhortation Verbum Domini (§ 53), the variety of ritual performances of the Word will be analysed in terms of an “ecumenical performance” in order to explore the common theological foundation of both confessions

The Word of God in One’s Hand: Touching and Holding Pendant Koran Manuscripts

2020 ◽  
Vol 25 (2) ◽  
pp. 338-357
Author(s):  
Cornelius Berthold
Keyword(s):  
Haptic Feedback ◽  
The Body ◽  
Word Of God ◽  
Rare Occurrence ◽  
Recent Scholarship ◽  
Solid Objects ◽  
Cylindrical Form ◽  
The Common ◽  
Common Era

AbstractKoran manuscripts that fit comfortably within the palm of one’s hand are known as early as the 10th century CE.For the sake of convenience, all dates will be given in the common era (CE) without further mention, and not in the Islamic or Hijra calendar. Their minute and sometimes barely legible script is clearly not intended for comfortable reading. Instead, recent scholarship suggests that the manuscripts were designed to be worn on the body like pendants or fastened to military flag poles. This is corroborated by some preserved cases for these books which feature lugs to attach a cord or chain, but also their rare occurrence in contemporary textual sources. While pendant Korans in rectangular codex form exist, the majority were produced as codices in the shape of an octagonal prism, and others as scrolls that could be rolled up into a cylindrical form. Both resemble the shapes of similarly dated and pre-Islamic amulets or amulet cases. Building on recent scholarship, I will argue in this article that miniature or pendant Koran manuscripts were produced in similar forms and sizes because of comparable modes of usage, but not necessarily by a deliberate imitation of their amuletic ‘predecessors’. The manuscripts’ main functions did not require them to be read or even opened; some of their cases were in fact riveted shut. Accordingly, the haptic feedback they gave to their owners when they carried or touched them was not one of regular books but one of solid objects (like amulets) or even jewellery, which then reinforced this practice.

scholarly journals Luther and Economic Questions

1910 ◽  
Vol 2 ◽  
pp. 131-150 ◽  
Author(s):  
John Alfred Faulkner
Keyword(s):  
Common Good ◽  
Kingdom Of God ◽  
The Other ◽  
Word Of God ◽  
The Common Good ◽  
The Poor ◽  
Special Knowledge ◽  
The Common ◽  
The Church

There are two facts to be borne in mind in regard to Luther's whole attitude to social and economic questions. The first is that ordinarily this was a territory to be confined to experts, in which ministers should not meddle. He believed that a special knowledge was necessary to deal with some of these matters, and that they had better be left to those to whom Providence had assigned them, whether the jurists, those clever in worldly knowledge, or the authorities. The other fact is that the Church after all has social duties, and that Church and clergy must fight flagrant abuses and try to bring in the Kingdom of God on earth. The Church must use the Word of God against sin and sinners, and so by spiritual ministries help the needs of the time. The authorities on their part shall proceed by strict justice against evil doers. But there is another fact here which it is necessary to mention to get Luther's whole attitude, viz., that the State's function is not simply to administer justice, but to secure the general weal. They shall do the very best they can for their subjects, says Luther. “The authorities shall serve their subjects and use their office not petulantly [nicht zu Mutwillen] but for the advancement of the common good, and especially for the poor.” The princes shall give laws which shall limit as far as possible social misery and national dangers. They should listen to the proposals of the Church to this end, and on the ground of wise counsels of churchmen, do away with old laws and make new ones.

Saeculum–Ecclesia–Caliphate: An Eternal Golden Braid

2019 ◽  
pp. 94-107
Author(s):  
Paul J. Griffiths
Keyword(s):  
United States ◽  
Political Thought ◽  
Common Good ◽  
The United States ◽  
Catholic Theology ◽  
The Common Good ◽  
The Common ◽  
The Church ◽  
Catholic Perspective ◽  
Secular State

The secular state, the church, and the caliphate are associations that each hold universal aspirations, at least implicitly. While the universal aspirations of the church and caliphate may be obvious enough, every state seeks dominion over the whole world. (“Secular” describes states that limit their vision to this world, as opposed to the transcendence to which both the church and caliphate appeal.) As an essay in Catholic speculative theology, Griffiths asks two questions: Whether Catholic theology supports or discourages the variety of political orders, and whether these orders could be ranked in terms of goodness from a Catholic perspective? In response to these questions, Griffiths appeals to two aspects of St. Augustine’s political thought: Political rivalries serve the common good; and the principal indicator of the degree to which a state serves the common good is its explicit service to the god of Abraham. The United States (a secular state) is compared with ISIS (an attempted caliphate).

New England

2019 ◽  
pp. 24-42
Author(s):  
William E. Nelson
Keyword(s):  
New England ◽  
Rhode Island ◽  
Common Law ◽  
Massachusetts Bay ◽  
Word Of God ◽  
New Haven ◽  
The World ◽  
Massachusetts Bay Colony ◽  
The Common ◽  
The Law

This chapter focuses mainly on developments in the law of the Massachusetts Bay Colony, which was founded as a Puritan utopia to display to rest of the world how a society should be governed. Although Massachusetts incorporated elements of the common law into its legal system, the dominant source of law was the word of God. But the divine word, which was enforced by the magistrates of the Court of Assistants, sometimes met resistance from local juries. A major issue throughout the 1630s and 1640s was whether the magistrates or local people would have final authority to determine the substance of the law; the issue was resolved in 1649 by providing for appeals in all cases of judge-jury disagreement to the General Court sitting as a unicameral body in which representatives of localities outnumbered the magistrates and thus had final authority. The chapter ends with a brief look at legal developments in Connecticut, New Haven, Plymouth, and Rhode Island.

scholarly journals Barth, Schleiermacher and the task of dogmatics1

2000 ◽  
Vol 56 (2/3) ◽  
Author(s):  
A. I.C. Heron
Keyword(s):  
Human Nature ◽  
Jesus Christ ◽  
Christian Theology ◽  
Word Of God ◽  
Divine Essence ◽  
Presence Of God ◽  
Ground Object ◽  
The Common ◽  
Similarities And Differences

The article focuses on the similarities and differences between Friedrich Schleiermacher's and Karl Barth's views on the task and nature of dogmatics. It shows that Schleiermacher sought to awaken in his hearers an awareness of the immediate presence of God, a presence achieved and fulilled in Jesus Christ and emanating from him as "the union of the divine essence with human nature in the form of the common Spirit which animates the corporate life of believers". Barth aimed by contrast to speak of the transcendent power of the Word of God in Jesus Christ, which he identified as "the humanity of God," as the true ground, object and goal of Christian theology. In this sense, both identiied the essential substance of the faith christologically and, at the same time, as contemporary.

scholarly journals The Human One? A Controversial CEB Translation Choice

Open Theology ◽  
2016 ◽  
Vol 2 (1) ◽  
Author(s):  
Cynthia Long Westfall
Keyword(s):  
English Language ◽  
Literal Meaning ◽  
Translation Theory ◽  
Word Of God ◽  
Source Text ◽  
The Public ◽  
Son Of Man ◽  
The Common ◽  
Word Translation ◽  
Technical Terms

AbstractThe choice of the editors of the Common English Bible (CEB) to translate Greek, Aramaic and English phrases as either “The Human One” or “the human being” has been controversial. However, it renders the “literal” meaning of a stock idiom that was in use both in the Aramaic of Jesus’ day and in the Hebrew and Aramaic language in the OT. For those who are not taught the literal meaning of the idiom, the traditional literalistic word-for-word translation of ὁ υἱὸς τοῦ ἀνθρώπου as “the Son of Man” is either meaningless or misleading both in terms of Christology and for following the narrative of the Gospels. An accurate translation of the sense of the Aramaic and Hebrew idiom was virtually a necessary choice for semantic accuracy, and reflects the CEB’s purpose and translation theory. It is also a missional choice to render the Word of God in a way that is understood in the target audience’s language. However, the majority of the public that purchases Bibles has religious and theological commitments and tends to expect or even demand specific theological vocabulary and technical terms that are part of a specialized religious register, even though it is misunderstood. Therefore, the CEB engages in “norm-breaking” by attempting to choose vocabulary from registers that are currently in use in the English language in comparable contexts as those that are represented in the source text.

The Nordic and Baltic Churches

1995 ◽  
Vol 3 (17) ◽  
pp. 420-423 ◽  
Author(s):  
Christopher Hill
Keyword(s):  
Northern Europe ◽  
Word Of God ◽  
Joint Declaration ◽  
The Common ◽  
The One ◽  
Apostolic Church

In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.

Kuyper’s Common Grace and Kelsey

2016 ◽  
Vol 10 (4) ◽  
pp. 314-339 ◽  
Author(s):  
David L. Stubbs
Keyword(s):  
Human Response ◽  
Cultural Engagement ◽  
Theological Foundation ◽  
The Common ◽  
The Creation ◽  
Common Grace

“Common grace” has played an important but disputed role in the Reformed tradition’s picture of God’s relationship to the creation. While providing a theological foundation for many Calvinists’ cultural engagement, certain ambiguities and issues plague the concept. By comparing it to another Reformed vision of God’s continuing creative relationship to the creation, namely that of David Kelsey in his book titled Eccentric Existence, and examining especially three aspects of Kelsey’s vision—i.e. the distinctions between God’s operations, the Trinitarian underpinnings of God’s creational activity, and the proper human response to that activity—promising directions for the common grace tradition are highlighted.

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